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MORALS  AND  DOGMA 


or 


THE  ANCIENT  AND  ACCEPTED  SCOTTISH  RITE 


or 


FREEMASONRY. 


PKEPARED  FOR  THR 

SUPREME  COUNCIL  OF  THE  THIRTY-THIRD  DEGREE, 

FOBTHB 

SUUTIIKliN  .IURlSini.:TION    UF   THE    USITRD    STATES. 

AMD 

PUBLISHED   BY  ITS   AUTaoR[TT. 


NEW  YORK: 

MASONIC  PUBLISHING  COMPANY, 

No.  626  Broadway. 

1874. 


E>na<D  ueordlni  to  Ast  ot  CannrHi,  In  U»  juu  IS71.  bj 

ALBERT   PIKE, 

In  tha  once  ol  tha  Ubrarlu  of  CaDftMU,  M  WuhlBKMO. 


PREFACE. 

Tbb  fullowing  work  has  been  propared  bj  antbority  of  the  Sti- 
prtriue  UouQoU  of  Uio  Tbirtir-tlurd  Degree,  for  tlio  Southern  [aoO 
Western]  Jnrtidiction  of  the  United  States,  hj  the  Grand  Com- 
ntander,  and  is  dow  ptiblislii>d  by  its  diredJon.  It  contains  the 
L«ctun'*  of  Ibe  Ancient  and  Accepted  ScolUsb  Ititc  in  tJiat  juris- 
dicLion,  onil  i»  tipi>cia]ly  intonded  to  bo  read  und  studied  by  tbe 
Brellireu  uf  that  obedience,  in  connection  with  the  UitnaJs  of  the 
Ilc>);ree&  Jt  is  hoped  and  eIl}«ctl^d  that  «scb  wil)  furnish  bimeelf 
with  a  copy,  and  make  himself  fumiliar  with  it ;  for  which  per- 
po»e»  a  tb«  cost  of  the  work  consiiits  entiTcly  in  the  printing  and 
hiuding,  it  will  bo  fumi^bcd  nt  a  prico  ag  moderate  ns  ponible. 
No  individual  will  receive  pt-cuniary  profit  fruui  ic,  except  tba 
ogcnta  for  its  salo. 

U  hae  been  copyrighted,  to  prevent  its  rcpnblication  elfiowhor*, 
and  the  copyright,  lik«  those  of  all  the  other  trorlcH  prejKired  for 
the  Supreme  Council,  haa  b««D  assigned  to  Tmet«c8  for  that  Body* 
Wliati'Tv'r  prnllu  may  accrue  from  it  will  be  dcvolvd  to  poipoSM 
of  charity. 

The  Brotbrm  of  tlio  Kite  in  thp  United  States  and  Onnatla  will 
br  atfi>ril(-il  tbo  fljiportnnity  to  pnrcbnsc  it,  nor  is  it  /orhidd«n  that 
oUkt  Musous  eball ;  but  tJiey  will  not  be  solicited  to  do  &o. 

In  prf|)uring  thiii  work,  the  G»ud  Cumnuindc-r  bai  been  abooL 
«<)aally  Aotlior  and  Compiler;  since  he  has  cxtract«d  (init« 
half  its  oontentfi  IVom  the  works  of  Ihc  best  writers  and  moat  phi- 
looophtc  or  elw[U(>nt  thinkerB.  Perhaps  it  would  har^i  b«en  bet- 
ter and  mora  acccptahlts  if  ho  had  oziractcd  more  aud  written 


Still,  ptrhaps  half  of  It  is  his  own ;  and,  in  incorporating  here 


ly  PBEFACB. 

the  thoagbtfi  and  words  of  others,  be  has  continually  changed 
and  added  to  the  language,  often  intermingling,  in  the  same  sen- 
tences, his  own  words  with  theirs.  It  not  being  intended  for  the 
world  at  large,  be  has  felt  at  liberty  to  make,  from  all  accessible 
sources,  a  Compendium  of  the  Morals  and  Dogma  of  the  Rite,  to 
re-monld  sentences,  change  and  add  to  words  and  phrases,  com- 
bine tbem  with  bis  own,  and  use  them  as  if  they  were  bis  own, 
to  be  dealt  with  at  bis  pleasure  and  so  availed  of  as  to  make  the 
whole  moat  valuable  for  the  purposes  intended.  He  claims,  there- 
fore, little  of  the  merit  of  authorship,  and  has  not  cared  to  dis- 
tinguish his  own  from  that  wbicb  be  has  taken  from  other  sources, 
being  quite  willing  that  every  portion  of  the  book,  in  turn,  may 
be  regarded  as  borrowed  from  some  old  and  better  writer. 

The  teachings  of  these  Readings  are  not  sacramental,  so  far  as 
tbey  go  beyond  the  realm  of  Morality  into  those  of  other  domains 
of  Thought  and  Truth.  The  Ancient  and  Accepted  Scottish  Eite 
uses  the  word  "  Dogma  "  in  its  tme  sense,  of  doctrine,  or  teaching  ; 
and  is  not  dogmatic  in  the  odious  sense  of  that  term.  Every  one 
is  entirely  free  to  reject  and  dissent  fram  whatsoever  herein  may 
seem  to  bim  to  be  untrue  or  unsound.  It  is  only  required  of  him 
that  be  shall  weigh  what  is  taught,  and  give  it  iair  hearing  and 
unprejudiced  judgment.  Of  course,  the  ancient  theosophic  and 
philosophic  speculations  are  not  embodied  as  part  of  the  doctrines 
of  the  Rite ;  but  because  it  is  of  interest  and  profit  to  know  what 
the  Ancient  Intellect  thought  upon  these  subjects,  and  because 
nothing  so  conclusively  proves  the  radical  difference  between  our 
human  and  the  animal  nature,  as  the  capacity  of  the  human 
mind  to  entertain  such  speculations  in  regard  to  itself  and  the 
Deity.  But  as  to  these  opinions  themselves,  we  may  say,  in  the 
words  of  the  learned  Canonist,  Ludovicus  Gomez:  "  Opiniones 
gecundUm  varietatem  temporttm  senescant  et  intermoriantur, 
dliaque  diverem  vel  prioriius  contraricB  renaacantur  et  deinde 
pubescant.** 


APPRENTICE. 

TUB  TWELTB-INCB   RVLB  AND  COMMON  OAVUL. 

FoBCB,  Qaregulal«l  cir  ill-reguUitwl.  U  uut  only  wast«d  in  tlie 
void.  Eke  thftt  ctF  {^m]>iiwdi-r  biirutd  ia  Lbu  u})4;ii  uir,  and  el^auj 
uncitnllnul  by  KKact;  but,  atrikiog  lu  iirn  durk,  and  its  blows 
muctiDg  only  the  air,  they  rewiil,  imd  hniise  itself.  It  13  daatm*- 
tioB  snd  rnin.  It  in  the  rolcano,  the  nivrtliriuuke,  llie  cyclonoj— 
HOC  growtli  Htid  pnjgivss.  It  ia  Polyphemtis  hlindod,  striking  At 
nodom.  and  Tnlling  hradlong  amoog  tho  abarp  rocks  by  itie 
impetus  of  bin  owu  blows. 

Tbo  blind  Force  of  tho  pooplu  is  a  Force  that  must  bo  ucon- 
tmuudt  aud  also  manA^''d,  tig  the  blind  Vorca  of  etcam,  lifting  tho 
pondnroos  iron  unns  and  tiiruiag  tbe  large  wheels,  is  made  to  biiro 
and  rifle  tbe  caimnn  and  to  wchtp  the  most  delicate;  Ifu?(?.  It  mast 
b«  r^uUtcd  liy  Inti-IIcct  hildlrct  is  to  the  people  and  Ihe  people** 
Ponx^  what  tbe  elmdrr  iif«<lli!  of  Uio  coaii>as8  is  to  tJie  sliip — iia 
■iMtl,  alwAjs  OuQiijclUng  the  hugir  mass  of  wood  and  iron,  and  Always 
pointing  tn  thononh.  To  attack  the  citadels  built  up  on  all  sides 
Mgunat  Die  buman   ractt  by   auperatitioos,  dflapoLiflniB,  and  pro- 


3  HOIIALS  AND    DOOMA. 

judices,  the  Force  must  have  a  brain  and  a  law.  Then  its  deeds 
of  daring  produce  permanont  results,  and  there  is  real  progress. 
Then  there  are  sublime  conquests.  Thought  is  a  force,  and  phi- 
losophy should  be  an  energj^,  finding  its  aim  and  its  effects  in  the 
amelioration  of  mankind.  The  two  groat  motors  are  Truth  and 
Love.  When  all  these  Forces  are  combined,  and  guided  by  the 
Intellect,  and  regulated  by  the  Rule  of  Right,  and  Justice,  and  of 
combined  and  systematic  movement  and  effort,  the  great  revolnfion 
prepared  for  by  the  ages  will  begin  to  march.  The  power  of  the 
Deity  Himself  is  in  equilibrium  with  His  wisdom.     Hence  only 

results  HAKMONT. 

It  is  because  Force  is  illy  regulated,  that  revolutions  prove  fail- 
nres.  Therefore  it  is  that  so  often  insurrections,  coming  from 
those  higli  mountains  that  domineer  over  the  moral  horizon,  Jus- 
tice, Wisdom,  Reason,  Right,  built  of  the  purest  snow  of  the  ideal, 
after  a  long  fall  from  rock  to  rock,  after  having  reflected  the  sky 
in  their  trunsimrency,  and  been  swollen  by  a  hundred  affluents,  in 
the  majestic  path  of  triumph,  suddenly  lose  themselves  in  quag- 
mires, like  a  Californian  river  in  the  sands. 

The  onward  march  of  tlie  human  race  requires  that  the  heights 
around  it  shonld  blaze  with  noble  and  enduring  lessons  of  courage. 
Deeds  of  daring  dazzle  history,  and  form  one  class  of  the  guiding 
lights  of  man.  They  are  the  stars  and  comscatiotis  from  that 
great  sea  of  electricity,  the  Force  inherent  in  the  people.  To  strive, 
to  bravo  all  risks,  to  perish,  to  persevere,  to  be  true  to  one's  self,  to 
grapple  body  to  body  with  destiny,  to  surprise  defeat  by  the  little 
terror  it  inspires,  now  to  confront  unrighteous  power,  now  to  defy 
intoxicated  triumph — these  are  the  examples  that  the  nations  need, 
and  the  light  that  electrifies  them. 

There  are  immense  Forces  in  the  great  caverns  of  evil  beneath 
society;  in  the  hideous  degradation,  squalor,  wretchedness  and 
destitution,  vices  and  crimes  that  reek  and  simmer  in  the  darkness 
in  that  populace  below  the  people,  of  great  cities.  There  disinter- 
estedness vanishes,  every  one  howls,  searches,  gropes,  and  gnaws 
for  himself  Ideas  are  ignored,  and  of  progress  there  is  no  thought 
This  popnlace  has  two  mothers,  both  of  them  step-mothers— Igno- 
rance and  Misery.  Want  is  their  only  guide— for  the  appetite  alone 
they  crave  satisfaction.  Yet  even  these  may  be  employed.  The 
lowly  sand  we  trample  upon,  cast  into  the  furnace,  melted,  purified 
by  fire,  may  become  resplendent  crystal.    They  have  the  brute 


APPRKNTICB. 


forre  of  tlw  BAWtr.a,  bat  their  blows  Mp  on  Lbe  gmut  muse, 
whiiQ  struck  wiiliiu  lbe  lines  troccO  Vj  Uie  bcle  lield  b}*  wiadvm 
uhI  ducnMtoQ. 

Vot  it  b  this  TOty  Force  of  tlio  people^  this  Titaniu  jiowcr  of  Uw 
^«aiti,  tliat  builds  Uio  forUlicftliutiH  of  tyraiii«»,  auU  ia  cmliodied  iu 
their  urmt<e«.  Reac^  the  possibility  of  etieh  tynnnios  as  those  of 
which  it  \yM  b«M!ii  t«itl,  timt  "  Rimii>  9mci!!i  wur.-io  udiIlt  Vitellius 
thaa  undt-r  Sylln.  UDdcr  Claudius  and  iiikIit  Uomitian  tberu  le  a 
■IcTorniity  of  biL-wiifiw  CKirrespaudiiig  to  tlvi  ug1int!H8  of  tlie  tyninuj. 
Thu  fimlor'.^s  of  tht  mIuvck  ix  u  tJin.'cL  rt*iiilL  of  the.  alTuckms  Iia«c- 
Uivt  of  the  dutput.  A  luioAmu  vxhah-s  from  tliuM>  ciuucliiiig  oan- 
ink-nccs  thsl.  n'lh'ct  the  nia«t*T;  tho  public  xuthnritica  arc  uncluoo, 
bcnrt*  lire  rollnpufd,  coiittoirnr*^  shmnkon,  soula  puny.  Tliis  ii 
»  u?id(ir  ('»nu'Jtlla,  it  in  ttu  tindor  t-omnuulu.-i,  il  in  si>  nnder  tCulitv- 
gilmlmt.  while  from  fcho  Rotiuin  wnatP,  uimIit  Cic«(ir,  there  tx>mcs 
Qoly  tlio  rank  odor  jx>nu1iur  to  the  mglvi'it  rj-riu." 

It  ifl  the  fon-c  of  thr  people  that  iiiisUiiifi  nil  thi'Si?  dctipotistns, 
Lbti  iMtfxl  IU  vi;II  M  tli«  btaL  lUint  lorca  uct^  thmtigh  nntiic«t; 
ftud  ihc*i-  oncn^r  onslttve  thim  liberate  li(«i>oti8m  thorc  applies 
the  licYil  Korcr  in  the  itxcK  of  sUtI  at  tho  aiuidlo-how  of  tho 
kai^ht  or  of  tlie  bi»hup  in  Hrnior.  Pasjive  obwltcncc  bv  furcw  sup- 
portii  lbr«nps  uiil  oHpirchics,  Spantiih  king:?,  and  Vpnotian  spnate*. 
Might,  tu  uii  army  uiflOi-il  hy  tyninnj,  is  thn  enitrinona  ttnm  tottil 
uf  titlcT  ncuktirx^ ;  and  no  Unmnnity  w»fes  var  ugainst  Iliiuiiuiity, 
in  despite  of  lluntatuty.  ^o  a  pcopk-  irillingly  snhmitd  lo  di.«pot- 
isiu,  and  iU  w<irkm<rn  snKmit  to  be-  despised,  &nd  it«  ^nldJors  to  ho 
whipjK>d;  ihi^n>font  iL  ia  iJiat  bailies  lusL  hy  n  imtioti  uru  oftati 
progrus  attained.  Lcsi  glory  U  more  liberty.  When'tlu;  drum  ia 
ailont.  rra»rti  wimrtimos  fli«>ak(i. 

Tymnts  luu  the  I'orre  of  thi-  people  to  cliain  and  suhjiigalc^tlmt 
u,  rn^oke  the  people.  Then  thoy  pkagh  n-ith  them  an  men  do 
wilh  oxen  yoked.  Thus  tho  si)irit  of  hlx-Tty  aud  iimi-vutioo  is 
rodnoed  by  b«}imuts,  aiid  prineiples  aro  struck  dumb  br  (utiiiou- 
»bot;  vbi1»  tbo  monks  mingle  with  the  IriK^H'rs,  and  the  Clinrch 
militjiai  and  jubilant,  CaOioUc  ur  Purllau,  amga  Tu  \iouma  for 
victories  over  P'belU'jn. 

IIk  military  |Mwer,  not  ouhordiiuite  bo  tho  ciril  power.  Again 
til'!  iiAMMEli  or  UU'K  of  roRrn,  iml);p<.*ndetit  of  tin;  rplk.  is  an 
amu-d  tyranny,  l-orii  fiiU-t'Ton-n,  m  Athi.u*  spning-  from  the  braia 
of  Zeus.    It  sjawDB  a  dyuiuty,  and  begins  with  Cn;sar  to  rot  into 


4  UORALS  AKD  DOGMA. 

VitelliuB  and  Comraodus.  At  the  present  day  it  inclines  to  begin 
where  former  d^'nasties  ended. 

Constantly  the  people  put  forth  immense  strength,  only  to  end 
in  immense  weakness.  The  force  of  the  people  is  exhausted  in 
indefinitely  prolonging  things  long  since  dead ;  in  governing  man- 
kind by  embalming  old  dead  tyrannies  of  Faith ;  restoring  dilapi- 
dated dogmas;  regilding  faded,  worm-eaten  shrines;  whitening 
and  rouging  ancient  and  barren  snperstitions ;  saving  society  by 
multiplying  parasites;  perpetuating  superannuated  institutions; 
enforcing  the  worship  of  symbols  as  the  actual  means  of  salvation; 
and  tying  the  dead  corpse  of  the  Past,  month  to  mouth,  with  the 
living  Present  Therefore  it  is  that  it  is  one  of  the  fatalities  of 
Humanity  to  be  condemned  to  eternal  straggles  with  phantomSj 
with  superstitions,  bigotries,  hypocrisies,  prejudices,  the  formulas 
of  error,  and  the  pleas  of  tpanny.  Despotisms,  seen  in  the  past, 
become  respectable,  as  the  mountain,  bristling  with  volcanic  rock, 
rugged  and  horrid,.8een  through  the  haze  of  distance  is  blue  and 
smooth  and  beautiful.  Tlie  sight  of  a  single  dungeon  of  tyranny 
is  worth  more,  to  dispel  illusions,  and  create  a  holy  hatred  of 
dcsiwtism,  and  to  direct  force  aright,  than  the  most  eloquent 
Tolnmea.  The  French  should  have  preserved  the  Bastile  as  a 
perpetual  lesson;  Italy  should  not  destroy  the  dungeons  of  the 
Inquisition.  The  Force  of  the  people  maintained  the  Power  that 
built  its  gloomy  cells,  and  placed  the  living  in  thoir  granite  sep- 
ulchres. 

The  FORCE  of  the  people  cannot,  by  its  unrestrained  and  fitful 
action,  maintain  and  continue  in  action  and  existence  a  free 
Government  once  created.  That  Force  must  be  limited,  re- 
strained, conveyed  by  distribution  into  different  channels,  and  by 
roundabout  courses,  to  outlets,  whence  it  is  to  issue  as  the  law, 
action,  and  decision  of  the  State ;  as  the  wise  old  Egj-ptian  kings 
conveyed  in  different  canals,  by  sub-division,  the  swelling  waters 
of  the  Nile,  and  compelled  them  to  fertilize  and  not  devastate  the 
land.  There  must  be  the  jus  el  norma,  the  law  and  Ride,  or 
Gauge,  of  constitution  and  law,  within  which  the  pubH6  force 
must  act.  Make  a  breach  in  either,  and  the  great  steam-hammer, 
with  its  swift  and  ponderous  blows,  crushes  all  .the  machinery  to 
atoms,  and,  at  last,  wrenching  itself  away,  lies  inert  and  dead  amid 
the  ruin  it  has  wrought 

The  FOBCE  of  the  people,  or  the  popular  will,  in  action  and 


APPREXTICB.  0 

Bxcrffd,  srmiiolizod  by  ttie  (iatkl,  rvgitUli-il  sod  guidud  I17,  and 
iLing  wtlJiin  Iho  limiU  ur  L&w  aud  oruee,  itjiuliuliKod  bj  the 
rRSTT-rorB-iscH  liCLE,  h»B  fur  ita  fniit  UBEUTT,  i^nAi.mr, 
ftuJ  paATEnsiTY. — lilmrty  ^";KuIat■.■d  by  luw:  equulily  of  rights  in 
till'  «5«  Tff  l;h(-  tuw;  I>rot))i>r1iood  witli  its  iluHcs  ami  obligutioos  aa 
vol)  as  ilfl  iK'ui'titit. 

YuQ  (rill  liiinr  Kliortly  uf  thd  /fA»>;A  Ashlak  nnd  the  Perftd 
Asil  U\iu  as  part  (pf  thi;  jrm-ls  uf  thv  Lodgtv  TIk  rxxigh  Asblar  is 
Buid  to  be  ^  11  (ttuiie,  u»  ukfii  [Vi>iii  the  qiiarrjr,  10  its  nidu  and 
UAttinil  stiilc."  Tito  ptjrfix^t  Aishlur  i^  »uid  tu  be  "u  ntoim  mndv 
Msidy  by  thfl  liondg  of  tho  irorkmon.  to  be  odjustod  by  the  workinj;- 
U-*M  uf  tilt!  FiJIuw^Cmfl."  We  »htill  iiul.  re[K^iit  the  cxplnnaliinii) 
nf  tlujw  (lyraloiU  givoii  by  the  Ynrk  Iliia  Yon  mny  read  th<>m  in 
iw  |irinl(>il  mnnitnrt.  Tlipy  an;  drelan^d  to  alludt*  t«  ibe  wlf- 
ipruTenirnt  i)f  tin;  individiml  tTsHsmiui,— 11  cniitinmit Itiii  of  tiic 
ic  euiHArCciuI  iaU'qiruhitiuu. 

Till*  rough  Ai^blar  is  Ihft  fEOPLE,  ua  a  maeis  nidf  aiid  iinor- 
goniiul.  Tbo  perfect  Ajihliir,  or  cnbionl  %x.cnvi-,  fiytnbol  of  perfection, 
in  the  ffTAT^  Ibe  rulers  deriving  their  powtrs  from  tbo  consent 
of  the  ggvornwl;  tbo  con.ttiliil]nii  iuid  laws  sp«*aJcing  tlif  will  of 
the  pMtidi';  till}  government  liurmonioitK,  symmt^lrical,  i-fHcient, — 
its  imwcre  pn>pi'rly  diBtributod  and  dnij  adjusted  in  cqnilib- 
riuui. 
I  r  ve  delineate  a  cobo  on  A  plane  enrfuM  tliua : 


k^ve  vififliV  thTi\f  furl's,  and  niaf  t'xtcmnl  Ibira.  dniwn  bctwMm 
;HHi>  jRHUtiL  The  complt'ti'  cube  bus  Ihrre  more  Xwvs,  ninking 
Kc;  t\rm  tnore  lines,  making  twthr:  end  one  mt>rr  pinnt.  making 
eighk  As  tlie  ntniilx-r  13  iucludin  tbo  suuri'd  unmUT))  'S.  fi,  7.  and 
3  times  3,  or  1),  and  ia  |>r>j<lQCH.'d  by  adding  the  EA^rnMl  nntoher  3  to 
B;  wtiile  \it  awn  Iwn  (igarce^  1,  2,  the  nnit  ur  mnnad.  and  dnad, 
nddt>d  togctbvr.  iuaki>  tb(>  miiie  RAcred  nnniWr  3:  it  uiut  rnlteil  ttip 
perfi?«!f  nnmlxT;  nml  the  cub.'  lie<-ame  tbp  symhiil  of  p«irfr«!tii>n. 

Prodiicrd  by  FoncB,  acting  by  rct^b;  hammered  in  accorduioc 


0  MORALS   AND   DOGMA. 

with  lines  measarcd  by  the  Gange,  ont  of  the  rough  Ashlar,  it  is 
an  aiijirDpriate  aymltol  of  the  Force  of  the  peojile,  expressed  as  the 
Constitution  and  law  of  the  State;  and  of  the  State  itself  the  three 
visible  faces  represent  the  three  departments, — the  Executive, 
which  executes  the  laws ;  tlie  Legislative,  which  makes  the  laws ; 
the  Judiciary,  which  inteqirets  the  laws,  applies  and  enforces 
them,  hetwecu  man  and  man,  between  the  State  and  the  citizens. 
The  three  invisible  faces,  are  Liberty,  Eijuality,  and  Fraternity, — 
the  threefold  soul  of  tlic  State — its  vitality,  spirit,  and  intellect 

Though  Masonry  neither  naurps  the  place  of,  nor  ajies  religion, 
prayer  is  an  essential  pai't  of  our  ceremonies.  It  is  the  aspiration 
of  the  Boul  toward  the  Absolute  and  Infinite  Intelligence,  which 
is  the  One  Supreme  Deity,  most  feebly  and  misiiuderstandingly 
characterized  as  an  "arcuitect."'  Certain  faculties  of  man  are 
directed  toward  the  Unknown  —  thought,  meditation,  prayer. 
The  unknown  is  an  ocean,  of  which  conscience  is  the  compass. 
Thought,  meditation,  prayer,  are  the  great  mysterious  pointings 
of  the  needle.  It  is  a  spiritual  magnetism  that  thus  connects  the 
human  s<iul  with  the  Deity.  These  majestic  irradiations  oF  the  soul 
pierce  through  the  shadow  toward  the  light 

It  is  but  a  shallow  scoff  to  say  that  prayer  is  absurd,  because 
it  is  nut  possible  for  us,  hy  means  of  it,  to  persuade  God  to  change 
His  plans.  He  proiluces  foreknown  and  foreintended  effects,  by 
the  instrumontalily  of  the  fora-s  of  nature,  all  of  which  are 
His  forces.  Our  own  are  part  of  these.  Our  free  agency  and 
our  will  are  forces.  We  do  not  absurdly  cease  to  make  efforts  to 
attain  wealth  or  happiness,  prolong  life,  and  continue  healfii, 
because  we  cannot  by  any  effort  change  what  is  predestined,  [f 
the  effort  also  is  predestined,  it  is  not  the  leas  our  effort,  made  of 
our  free  ifiU.  So,  likewise,  we  pray.  Will  is  a  force.  Thought  is 
a  force.  Prayer  is  a  force,  AA'liy  sliould  it  not  be  of  the  law  of 
God,  that  prayer,  like  Faith  and  Love,  should  have  its  effects  ?  Man 
is  not  to  ho  comprehended  as  a  atarting-point,  or  progress  as  a  goal, 
without  those  two  great  forces,  Faith  and  Love.  Prayer  is  sublime. 
Orisons  that  beg  and  clamor  are  pitiful.  To  deny  the  f  fficacy  of 
prayer,  is  to  deny  that  of  Faith,  Love,  and  Effort  Yet  ihe  effects 
produced,  when  our  liaud,  moved  by  our  will,  launches  a  pebble 
into  tlie  ocean,  never  cease;  and  every  uttered  word  is  registered 
for  eternity  upon  the  invisible  air. 


APPBEKTICS. 


Kverj  tdidge  ia  a  Tcntplv,  mtd  ae  ii  wbnlo,  and  in  it»  details, 
symbolic.  The  universe  it<«:ir  supplied  man  with  the  modcd  fur 
tbtt  Qret  toniploa  ruiivd  lu  tlio  Diviaity.  The  armugciueut  of  Iho 
Tutuplo  of  Solumun,  thu  symbolic  oruumcnig  wliich  foriuud  its 
rhief  dpciiratttiiiB,  and  the  dreeg  of  the  ITigh-Pi'iesI,  0.11  hiid  refer* 
etux  to  Llic  order  u(  the  iiuiTersc,  08  llieu  niidcirglood.  The  Tein|ilo 
coDtaiDiKl  m&uy  emblems  of  liio  soodous — the  euq,  the  moon,  tlid 
plAiici.0,  th<>  con^ti-UnrioHS  Ur»a  Mnjor  mid  Elinor,  tlio  zotlini;,  the 
trluiDfJiU,  ukI  the  oilier  pai'ls  of  l]w  world.  It  is  l^ho  Xmtcr  of 
this  Lndgp,  of  the  TjoivAree,  Ilermes,  nf  whom  Rhirom  it  tlie 
nrtvoaentativc,  that  is  nne  of  the  liglits  of  the  fAwlgc. 

For  furtJier  instructioa  as  t«>  the  oyniboliiun  of  tho  hcavealj 
budira,  ftnd  of  tbo  Eucrcd  uuiubtirg,  and  of  tho  tompk  luid  its 
ddaiK  ynii  mng't  trsit  |^>aiieu(ly  until  ymi  udvmice  in  Miui.mry,  in 
tbo  DickD  time  exi^rcLiiug  your  intellect  in  studying  thfui  for  yuup- 
•elt.  To  study  and  ^vk  to  iuterprvt  corn>vl)y  the  itymbuls  of  ths 
oniTi^rw.  i^  the  work  of  iht*  m'^  uiid  iihilosuphi-r.  It  ia  toduciphuf 
Lhc  writiiig  of  Ood.  uiid  ixuftruto  into  Wa  tboiii'hts. 

Tlus  is  what  is  usked  and  aoswcrcd  ia  wr  catechism,  in  regard 
ta  the  Lodgp. 

A  "  Idtdge  "  is  dnfiiiod  to  be  "nn  wtsonibloge  of  Kroomasoiu,  daljr 
cxHigrrgatwl,  lulling  tin-  tWKMiMl  Writing?,  sqiure,  and  compass,  and 
«  charlt^r,  or  wiwrant  of  conetitution,  antlutrixing  them  to  wnrk." 
The  ivum  vr  pUwM  in  which  thi^j  moot,  ntpreacnting  some  pari  of 
KiDf  Sidocuon's  Tomple,  i?  aUo  called  the  Lodge;  attd  it  is  that  ve 
wv  now  i!Hinitid«iring. 

It  ts  said  to  be  sujiporled  by  three  grmt  oulumna,  Wtsoou, 
FourE  „T  STKEVOTn,  and  Beautt.  reiprfM^niwI  by  llm  ilitstiT.  thu 
Senior  Uuidi-n,  and  thi;  Jiuuur  Wardrii;  and  Uil-sc  iiri!  said  to  lio 
tbe  columns  that  eiipimrt  tlic  Ijudgi^  "btx'nnec  AViiM^om,  8trcngth, 
all''  '■  '.  iri-  tUf  |KTr_itii'iis  of  l^vitv thing,  and  uolhing  una 
oiil  ...Ht  ibcni."     •*  it-H^Tiusc,'*  tb'.'  York  Kite  says,  "it  ia 

MOBKary  that  tbRre  Hhnuld  he  Witidom  tn  conceive,  Strength  to 
•nifwrt,  nnd  Bwiiity  In  ndnrn.  all  gn^t  and  important  niidorljik- 
ingi.*"  "Know  yo  not,"  fays  thr  Apostle  Paul,  "that  yu  are  tlm 
t»mplc  uf  (tod,  ami  tliat  the  spirit  of  (UiA  dwclletli  in  yoii?  If 
■a;  maa  deMorsIc  tbv  temple  of  God,  him  eliall  Qod  djestroy,  for 
tbr  t«nipla  of  God  is  boly,  which  tempio  ye  arc" 

Tbo  Wialom  utd  TotTCr  of  th^  Deity  arc  in  txiuillbrium.    The 


B  MORALS   AND    DOOUA. 

laws  of  nature  and  the  moral  laws  are  not  the  mere  desjiotic  man- 
dates of  His  Omnipotent  will ;  for,  then  they  might  be  changed  by 
Him,  and  order  become  disorder,  and  good  and  right  become  evil 
and  wrong;  honesty  and  loyalty,  vices;  and  fraud,  ingratitude,  and 
vice,  virtues.  Omnipotent  power,  infinite,  and  existing  alone, 
would  necessarily  not  be  constrained  to  consistency.  Its  decrees 
and  laws  could  not  be  immutable.  The  laws  of  God  are  not  ob- 
ligatory on  us,  because  they  are  the  enactments  of  His  power,  or 
the  expression  of  His  will;  but  because  they  express  His  infinite' 
WISDOM.  They  are  not  right  because  they  are  His  laws,  but  His 
laws  because  they  are  right  From  the  equilibrium'  of  infinite 
wisdom  and  infinite  force^  results  perfect  harmony,  in  physics  and 
in  the  moral  universe.  Wisdom,  Power,  and  Harmony  constitute 
one  Masonic  triad.  They  have  other  and  profounder  meanings, 
that  may  at  some  time  be  unveiled  to  yon. 

As  to  the  ordinary  and  commonplace  explanation,  it  mi^y  he 
added,  that  the  wisdom  of  the  Architect  is  displayed  in  combining, 
as  only  a  skillful  Architect  can  do,  and  as  God  has  done  every- 
where,— for  example,  in  the  tree,  the  human  frame,  the  egg,  the 
cells  of  the  honeycomb — strength,  with  grace,  beauty,  symmetry, 
proportion,  lightness,  ornamentation.  That,  too,  is  the  perfec- 
tion of  the  orator  and  poet — to  combine  force,  strength,  energy, 
with  grace  of  style,  musical  cadences,  the  beauty  of  figures,  the 
play  and  irradiation  of  imagination  and  fancy;  and  so,  in  a 
State,  the  warlike  and  industrial  force  of  the  people,  and  their 
Titanic  strength,  must  be  combined  with  the  beauty  of  the 
arts,  the  sciences,  and  the  intellect,  if  the  State  would  scale 
the  heights  of  excellence,  and  the  people  be  really  free.  Har- 
mony in  this,  as  in  all  the  Divine,  the  material,  and  the 
human,  is  the  result  of  equilibrium,  of  the  symjiathy  and  opposite 
action  of  contraries;  a  single  Wisdom  above  them  holding  the 
beam  of  the  scales.  To  reconcile  the  moral  law,  human  responsi- 
bility, free-will,  with  the  absolute  power  of  God;  and  the  existence 
of  evil  with  His  absolute  wisdom,  and  goodness,  and  mercy, — these 
are  the  great  enigmas  of  the  Sphynx. 

Ton  entered  the  Lodge  between  two  columns.  They  represent 
the  two  which  stood  in  the  porch  of  the  Temple,  on  each  side  of 
the  great  eastern  gateway.  These  pillars,  of  bronze,  four  fingers' 
breadth  in  thickness,   were,  according  to  the    most  authentic 


APPRENTIOB. 


BC4X)ant — thut  in  tbe  Firet  and  Muit  in  the  Seoosd  Book  of  Kingtu 
conSnncd  in  Ji-rcniuih — L>ightecii  cubits  liigh,  with  il  capiUil  five 
citbitH  bigh.  The  Khiin.rir  each  wii«  fittir  aibitA  in  diiuiift«r.  A 
cubit  IS  on«  rt}ut  ;uid  -ff^.  That  is.  th-i  shaft  of  each  wm  a  little 
oTKt  Ulirty  fcot  eight  inches  in  bvigbt,  tho  capital  of  each  a  little 
iiver  inglit  f*.vt  eix  iuchos  in  height,  ami  rlii>  ^liomclpr  nf  the  shaft 
fix  Cevt  tun  inchi!8-  llie  cspituls  wcro  onriclit.'d  by  pnnic^'rauutfi! 
tit  bnmzie,  covered  by  bronse  net-work,  and  omauii<nti.>d  iritb 
wivatha  uf  bronw ;  and  appvcir  lo  lure  iniitalcd  the  sliapc  of  the 
K-ed-ves*!  of  the  lotus  f»r  I'lgyptian  lilj,  a  sacred  8>'mbol  io  the 
Ilindiia  and  Eg.Y[ilians.  The  pillar  or  column  on  the  rigbl*  ot 
in  tlif  MQtb,  wad  nam^'d,  m  the  Hc'br^n-  word  is  rendered  in  out 
inm^liitlnn  of  the  Itiblc,  .lAoniK:  and  that  on  th»  left  Boaz.  Oni 
tninskitura  sar  Ibat  tlie  lirst  word  means,  "Jfe  xhail  exf^Mtth;"  and 
the  Bccond,  "  fn  it  is  sirrHtilh." 

TfaoM  columns  were  imitutiuns,  by  KbOrflm.  tho  T^-rian  artist. 
pf  the  great  column.^  conpffralcd  to  the  Winds  and  Fire,  at  the 
rutraoce  to  the  famoiia  Temple  of  Blalkartb.  in  the  city  of 
Tyrr!.  It  is  oastumary,  in  I<odj;e«  of  thi<  York  Rit«,  to  »>«  a  «d««- 
tiiit  jTlobe  on  one,  and  a  terrt>»lriHl  glolw  on  the  other;  bat  those 
ore  uiit  warranted,  if  tbe  objuet-  1m?  to  imitate  the  original  two 
cobitnos  of  the  Temple.  The  tsymhcilic  meaning  of  tbci>e  colutnni) 
we  i^hall  leave  for  Uie  pntwnt  unrxpbuned,  only  adding  that 
Kniered  AppR-intinps  ke«p  their  working-tools  in  tho  column 
Jackix  ;  and  giving  yon  the  etTiaology  and  literal  meaning  of 
the  two  nomc^ 

The  word  Jachin,  in  Hebrew,  is  p^..  It  wm  probably  pro- 
nounced }'a-lrat/tin,  and  meunt^sij  a  verlml  noun,  lie  thai  ulrfttgth' 
eni  ;  and  thence, y?nH,  utiibie,  upright. 

Tlie  wtird  lioiu  iK  jy^,  Baax.  [p  meano  Strong,  Siraigth,  Power, 
Mighlf  fle/vg",  Sovree  of  Sirmgth,  a  Pert.  The  a  prefixed  means 
"vi'M*'  or  "in"  and  giveii  the  word  tbo  foroo  of  Ihc  tiatin 
gorond,  roborandft — Slrciuithening. 

Tho  former  word  also  tneans  ht  wiU  eitalUth,  or  plantin  ait 
trtet  po»Hion~-trom  tho  verb  p  £^ftn,  A«  gtood  tred.  It  prob- 
ably meant  Active  and  Viri/ginff  Energy  and  fbrcej  and  Boat, 
.Stuftititg,  Perma)teH€e,  in  Wxcpasaiiv  i^tvse. 

Tho  Dimensinns  of  the  liodge,  our  Brethren  of  the  York  Rile 
•ay,  "  are  unlimited,  and  its  covering  no  lc«8  than  tbe  ninopy  of 
beaveo."    "To  this  object,"  they  say,  "  tlic  mason'a  mind  ie  con- 


to  MORALS  AUD  DOOVA. 

tjoiuilly  i'mcU^,  uiid  thilhLT  he  hopes  at  last  to  arriTe  by  tha 
luij  'jf  ())<;  lli(Hiln{{i(.'ul  ladder  which  Jacob  in  his  rieioQ  saw 
iuu3i:ii>iiti'^  fr'fiii  (lurtli  tu  heavc;ii;  the  three  principal  rounds  of 
wlii';ti  apr  (li^tiomiimted  Fuitli,  IIo]>e,  and  Charity:  and  which 
tvJifi'/iiittli  UK  to  huvt!  KuitI)  in  God,  Ilope  in  Imtnortality,  and 
t'Amrhy  to  all  niaiikiiid."  Accordingly  a  ladder,  eometimeE  with 
iiiun  roiitidM,  iH  Hci'ii  on  the-  chart,  resting  at  the  bottom  on  the 
•atrili,  iLK  lii)i  in  tlic  cloitds,  the  stars  uhining  above  it;  and  this  ia 
lit.'iwi  i'(  ri'pn-wat  tliat  myHtic  ladder,  which  Jacob  saw  in  hia 
•innni,  wt  up  uti  the  capth,  and  the  top  of  it  reaching  to  heaven, 
tfith  Ui(r  unt(r-lM  of  (iod  ascending  and  descending  on  it  The 
nrf'ljlji/ii  Iff  Hh:  llircc-  principal  rounda  to  the  symbolism,  ia  wholly 
intAi-ni  and  iricon^riiona. 

'J'h';  andentf)  cuiintod  aeven  pknotB,  thus  arranged:  the  Moon, 
M'rrciiry,  V<-nuH,  tho  Sun,  Mura,  Jupiter,  and  batum.  There 
Wi^ri-  m-vi'H  liciivi.'iiH  and  seven  spheres  of  these  planets;  on  all 
tlii;  iicdiiinicnlM  of  Mitliras  arc  seven  altars  or  pyres,  consecrated 
to  tin;  WWII  jtlani'ta,  as  wore  'the  seven  lamps  of  the  golden 
uindi-liiiinini  in  tin-  Temple.  That  these  represented  the  planets, 
we  arc  af-.-ttrcd  by  CU-inens  of  Alexandria,  in  his  Stromata,  and  by 
l*hil<^  Judii-ua. 

Tti  n-uirn  to  its  source  in  the  Infinite,  the  human  soul,  the 
aiicii-iiU  Ill-Id,  biul  U}  ascend,  as  it  had  descended,  through  the 
m-v.rii  fpli.;n'H.  TIk^  ladder  by  which  it  reascends,  has,  according 
Ui  Mm>itiu»t  Ki(rinus,  in  his  Commentary  on  the  Ennead  of  Plo- 
tinuK,  wvf-n  dcfrrws  or  steps;  and  in  the  mysteries  of  Mithraa, 
warriwl  Uj  I{om«  under  the  Emperors,  the  ladder,  with  its  aeven 
muwh,  HUH  a  HyniI)ol  referring  to  this  ascent  through  the  spheres 
of  On:  Hi'V<;n  plaiicls.  Jacob  saw  the  Spirits  of  God  ascending  and 
desci-iiding  on  it;  and  above  it  the  Deity  Himself  The  Mithriac 
Hjyslirii^a  wen;  cdobrated  in  caves,  where  gates  were  marked  at 
tli<;  four  e<juino<r(ial  and  solstitial  points  of  the  zodiac;  and  the 
m:vi-n  planetary  spheres  were  represented,  which  souls  needs  must 
truvfirsi-  in  dew^nding  from  the  heaven  of  the  fixed  stars  to  the 
«lerai-nl«  that  envelop  the  earth ;  and  seven  gates  were  marked, 
one  for  each  planet,  through  which  they  pass,  in  descending  or 
returning.  , 

We  h^rn  this  from  Celsus,  in  Origon,  who  says  that  the  sym- 
bolic image  of  this  passage  among  the  stars,  used  in  the  Mithriao 
mysterieB,  was  a  ladder  reaching  from  earth  to  heaven,  divided 


APPBKXTICB. 


11 


iato  seven  steps  or  etagc^  to  cocfa  of  irhich  vas  &  g&te,  and  at  the 
snmmit  »a  eigblli  oqls  Ihut  of  cbo  fix^d  stars.  TUk  svmbol  waa 
the  same  us  Uiat  of  tite  sctcq  stages  of  Borgippo,  the  Pynunid 
of  TilriQ«d  brick,  near  l^abjrlon,  built  of  st-yeu  gtage^  and  eacli  of 
u  diRen-ul  color.  In  ilte  MUhiiiic  reremoiiied,  dtt- candidate  went 
tliruugh  aoveu  stages  of  iDitiatioiL,  parsing  (hrougb  luaiij  fearful 
trials — aotl  of  these  the  high  ladder  irith  seTen  rounds  or  elepa 
vv  ibo  <Tinl>ol. 

Yoa  fue  the  LiodgL>,  iiti  di->tail»  and  omuTnents,  hy  \Ut  LiglitiL 
Toa  liETe  alreadji'  heard  what  these  Lights,  the  gre-jlor  and  Ipsslt, 
arc  aiid  to  W,  and  how  ilwy  arc  Bpoken  of  hv  our  Brethren  of  the 
York  Rite. 

Till'  Jloii/  Bible,  S^ttaff,  and  Cempats,  arc  uftt  ouly  styled  tho 
Oi«At  Lights  in  Miii«onrT,  bat  they  are  nha  tt^chnittallv  cuUitd  the 
Jtrn(V«r»or  the  Lodge;  am\,  an  yon  have  B?en,  it  is  held  tJiat 
thi'Tv  U  no  Lodgi?  without  Ihem.  Tim  has  Bomet-imes  been  made 
H  pretext  for  excluding  Jews  from  our  TxKlges.  beeanse  they  caa- 
not  ppgard  the  New  Teetament  as  a  Imly  Viook.  The  Bible  is  an 
tndii|wusable  part  of  Uio  furoitare  of  a  Christian  Lodge,  only 
bccaoa'*  it  is  the  su-n-d  book  of  the  Christian  religion.  The 
Ilcbn^w  Pf-nlnt4rnrh  in  a  Ilohruw  I^odgo,  and  the  Koran  in  a 
Mohararnednn  one,  Iielong  on  the  Altar;  and  ones  of  these,  and  tbo 
Pqumt"  and  ('ompuss,  pnijiurly  iintlrrstood,  are  the  Oreitt  Light* 
by  vhirh  a  Miudm  mu.st  walk  and  work. 

The  obligation  of  the  eandidatt-  iti  atwayu  t^>  bo  taken  on  tho 
Mcttd  book  or  books  of  his  roligion,  thnt  he  may  deem  it  more 
solemn  and  binding;  and  therefore  it  wag  that  yon  wore  asked  of 
That  religion  yon  were.  Wo  havo  no  other  eonoem  with  your 
RligiiiRK  i-rwd. 

Tb«!  .Stjnare  in  a  right  angle,  formed  by  two  right  lines.  It  is 
Bibptrtl  ouly  to  a  plane  Hiirface,  and  belongs  only  to  geometry, 
etrlb-measureraent,  that  trigonomotry  which  deals  only  with 
pknrtt  and  a-llli  tbo  i?arth.  which  the  ancients  BU])i>oec'd  to  be  a 
pluu*.  Thf  Compasg  deeeribee  circk**  and  deals  with  Kplicrieal 
trignnotnetr}'.  the  scienoo  of  the  spheres  and  beuTwos.  The  for- 
■er.  tbeirforc*.  ia  an  emblem  of  wliat  conocrlis  the  earth  and  the 
Aody:  the  latter  of  what  coneeme  the  hearene  and  the  soul  Yet 
the  Conpaxs  is  alw  QKd  in  plane  trigonometry,  as  in  erecting  pcr- 
frndii-nlort ;  and,  therefore,  yon  ar«  reminded  that,  aithongh  in 
thiA  tlugrw  both  points  of  the  Compafie  are  under  the  Sc[itar*;,  and 


12  IIOEALS   AND    DOOKA. 

you  ore  nov  dealing  only  wltli  the  moral  and  political  meaning  of 
the  symbols,  and  not  with  their  philosophical  and  spiritual  mean- 
ings, still  the  divine  ever  mingles  with  the  human;  with  the 
oarthly  the  spiritual  intermixes ;  and  there  is  something  spiritual 
in  the  commonest  duties  of  life.  The  nations  are  not  bodies- 
politic  alone,  but  also  souls-politic ;  and  woe  to  that  people  which, 
seeking  the  material  only,  forgets  that  it  has  a  eouL  Then  wo 
have  a  race,  petrified  in  dogma,  which  presupposes  the  absence  of 
a  Boul  and  the  presence  only  of  memory  and  instinct,  or  demoral- 
ized by  lucre.  Such  a  nature  can  never  lead  cirilization.  Genu- 
flexion before  the  idol  or  the  dollar  atrophies  the  muscle  which 
walks  and  the  will  which  moves.  Hieratic  or  mercantile  absorp- 
tion diminishes  the  radiance  of  a  people,  lowers  its  horizon  by 
lowering  its  level,  and  deprives  it  of  that  understanding  of  the 
universal  aim,  at  the  same  time  human  and  divine,  which  makes 
the  missionary  nations.  A  free  people,  forgetting  that  it  has  a  soul 
to  be  cared  for,  devotes  all  its  energies  to  its  material  advancement. 
If  it  makes  war,  it  is  to  subserve  its  commercial  interests.  The 
citizens  copy  after  the  State,  and  regard  wealth,  pomp,  and  luxury 
aa  the  great  goods  of  life.  Such  a  nation  creates  wealth  rapidly, 
fmd  distributes  it  badly.  Thence  the  two  extremes,  of  monstrous 
opulence  and  monstrous  misery ;  all  the  enjoyment  to  a  few,  all 
the  privations  to  the  rest,  that  is  to  say,  to  the  people ;  Privilege, 
Exception,  Monopoly,  Feudality,  springing  up  from  Labor  itself: 
a  false  and  dangerous  situation,  which,  making  Labor  a  blinded 
and  chained  Cyclops,  in  the  mine,  at  the  forge,  in  the  workshop,  at 
the  loom,  in  the  field,  over  poisonous  fumes,  in  miasmatic  cells,  in 
unventilated  foctories,  founds  public  power  upon  private  misery, 
and  plants  the  greatness  of  the  State  in  the  suffering  of  the  indi- 
vidual. It  is  a  greatness  illy  constituted,  in  which  all  the  material 
elements  are  combined,  and  into  which  no  moral  element  enters. 
If  a  people,  like  a  star,  has  the  right  of  eclipse,  the  light  ought  to 
return.    The  eclipse  should  not  degenerate  into  night. 

The  three  lesser,  or  the  Sublime  Lights,  you  have  heard,  are  the 
Sun,  the  Moon,  and  the  Master  of  the  Lodge ;  and  you  have  heard 
what  our  Brethren  of  the  York  Rite  say  in  regard  to  them,  and 
why  they  hold  them  to  be  Lights  of  the  Lodge.  But  the  Sun  aiuU 
Moon  do  in  no  sense  light  the  Lodge,  unless  it  be  symbolically, 
and  then  the  lights  are  not  they,  but  those  things  of  which  they 
are  the  symbols.    Of  what  they  are  the  symbols  the  Mason  in  that 


AP^aSMTICS. 


la 


Bito  is  not  told.    Nor  does  the  Mood  in  aaj  ecnse  nilo  the  night 
with  replant;- 

Tb«  JSan  is  Uie  aQctenl  iiyrabol  of  the  liftsgtving  aiidgt'ovnilivB 
power  of  tb(!  Dvil;.  Tu  thi)  aueittnU,  llghl  wud  thi<  tuuMi  uf  life; 
and.  (i<^  wu  tbo  sunrco  froiu  which  all  light  fluwixl,;  the  c-mcnix 
of  Light,  the  Invisible  Fin,  dcrclopcd  as  Flume  mtmijeatcd  oa 
li^t  and  splendtir.  Tht;  Sun  was  \i\6  muniPciiUttioii  and  visible 
inuige;  aud  the  ^ubiuins  wiir^liippiug  tK'  Light — Uod,  tma»d 
tu  vunhip  the  Sao,  Ln  whom  thev  eaw  the  tnaaifcsltition  of  th<! 

!»('it_T. 

The  Tltuun  wa:?  the  Hjinhol  of  the  iiusive  Ra{>acity  of  nntaiv  to 
Itrodooe,  ihe  female,  of  whicli  the  lifo-giring  power  and  cuoi^ 
wu  the  miilc.  It  was  the  eymbol  of  I^iii,  Aatartc,  und  Artviuis, 
or  IHana.  The  "  M<i»ter  of  U/e'  wtto  the  Supreme  l>cit.y,  above 
txith,  uod  mouirt-gtod  through  both ;  'Li'Mt,  t\ia  Son  of  Saturn, 
bpcutne  King  of  the  Gods ;  Horus,  sou  of  Osiria  aud  Xti*,  become 
the  Mik&Urr  uf  Life;  DiouuRw  or  Bulx-Lu*,  like  Mitliras,  Ijeconie  the 
■othor  of  Light  aud  Lifu  aud  Truth. 

•  •♦••♦ 

Tbe  Slasicr  uf  Light  ami  Life,  the  Stiii  and  the  Moon,' are  sym- 
boluccd  in  ever;  Lodge  b;  the  Master  mid  Wardens:  and  this 
nuk*^  iL  the  duty  of  tli*--  MiisU^r  to  dir^jn-nsu  li^ht.  to  the  nntthrcti, 
hj  luuiself,  aud  through  tliv  U'ui'd'.'ais  who  arc  hid  uiiniJiturfi. 

"Thy  flun ,"  aaye  la&iAn  to  Jonisalom,  "  shall  no  mora  go  dovu, 
tteitber  aliall  thy  muou  withdraw  il«u]f;  for  the  LuitD  shall  bu 
tbine  tiT^rhuting  light,  :uid  the  days  of  thy  moiiniing  i^liall  bu 
axled.  Thy  pvuplv  also  shall  he  all  righteous;  they  shall  inherit 
tlu)  LuiO  furever.'*     Such  m  the  type  of  a  fn.'e  |Mti>]>Ie. 

Our  uiTtltcni  aJicodtors  worahipjK-d  this  trl-une  Deity;  Odin, 
itke  Almighty  Fatubr;  Fhba.,  his  wlfts  umblum  of  univvr^l  mat- 
l«r:  and  TnoK.  his  ioii,  thu  modiutur.  But  abovo  all  tbed«  was 
the  Huprt'mL*  Oud,  "the  author  of  everj'thiug  that  eiistoth,  thu 
Eternal,  the  Ancient,  the  Living  and  Awful  Being,  the  Searcher 
tatu  cuoco-ntled  thing?.,  the  Beiug  that  never  chungelh."  lu  tJie 
Vemplc  uf  Ekuais  (a  sanctuary  ligbtod  only  by  a  wluduT  io  tlio 
r<»r.  ami  ruprvnenting  tbo  universe),  the  images  of  tho  Snn,  Mood, 
■ad  Mereury,  wurt?  represented. 

"The  Snn  and  Moon."  says  tlio  learned  Bro/.  Delaplxatk, 
"rvprvsenl  the  twogruud  principles  uf  all  generation.'),  the  activu 
*aA  paMivc,  th»  male  aud  the  female.    Thu  ^un  reprcscuts  tho 


14  MOKALS   AND   DOGMA. 

actual  Light  He  pours  upon  the  Moon  bis  fecundating  rays ;  both 
thed  their  light  upon  their  offspriug,  the  Blazing  Star,  or  HoRrs; 
and  the  three  form  the  great  Equilateral  Triangle,  in  the  centre  of 
which  is  the  omnific  letter  of  the  Kabalah,  by  which  creation  is 
said  to  bare  been  effected." 

The  Ornaments  of  a  Lodge  are  said  to  be  "the  Mosaic  Pave- 
ment, the  Indented  Tessel,  and  the  Blazing  Star."  The  Mosaic  Pave- 
ment, chequered  in  squares  or  lozenges,  is  said  to  represent  the 
gronnd-floor  of  King  Solomon's  Temple;  and  the  Indented  Tes.si'l 
"that  beautiful  tesselated  border  which  surrounded  it."  The 
Blazing  Star  in  the  centre  is  said  to  be  "an  emblem  of  Divine 
Providence,  and  coraraemorative  of  the  star  which  appeared  to 
guide  the  wise  men  of  the  East  to  the  place  of  our  Saviour's 
nativity."  But  "there  was  no  stone  seen"  within  the  Temple. 
The  walls  were  covered  with  planks  of  cedar,  and  the  floor  was 
covered  with  planks  of  fir.  There  is  no  evidence  that  tliere  was 
such  a  pavement  or  floor  in  the  Temple,  or  such  a  bordering.  In 
England,  anciently,  the  Tracing-Board  was  surrounded  with  an 
indented  border;  and  it  is  only  in  America  that  such  a  border  is 
put  around  the  Mosaic  pavement.  The  tessera?,  indeed,  are  the 
squares  or  lozenges  of  the  pavemenL  In  England,  also,  "the 
indented  or  denticulated  border"  is  called  "  tesselated,"  because  it 
has  four  "tassels,"  said  to  represent  Temperance,  Fortitude,  Pru- 
dence, and  Justice.  It  was  termed  the  Indented  Trassel;  but  this 
is  a  misuse  of  words.  It  is  a /essera/crf  pavement,  with  an  indented 
border  round  it 

The  pavement,  alternately  black  and  white,  symbolizes,  whether 
BO  intended  or  not,  the  Good  and  Evil  Principles  of  the  Egyptian 
and  Persian  creed.  It  is  the  warfare  of  Michael  and  Satan,  of  the 
Gods  and  Titans,  of  Balder  and  Lok ;  between  light  and  shadow, 
which  is  darkness;  Day  and  Jiight;  Freedom  and  Despotism; 
Eeligious  Liberty  and  the  Arbitrary  Dogmas  of  a  Church  that 
thinks  for  its  votaries,  and  whose  Pontiff  claims  to  be  infallible, 
and  the  decretals  of  its  Councils  to  constitute  a  gospel. 

The  edges  of  this  pavement,  if  in  lozenges,  will  necessarily  tie 
indented  or  denticulated,  toothed  like  a  saw ;  and  to  complete  and 
finish  it  a  bordering  is  necessary.  It  is  completed  by  tassels  as 
ornaments  at  the  corners.  If  these  and  the  bordering  have  any 
Bymbolic  meaning,  it  is  fanciful  and  arbitrary.  • 

To  find  in  the  Blazikq  Stae  of  Atc  pointa  an  allusion  to  the 


ArrnESTiCE. 


IS 


Divioc  Praridrnce,  is  also  faDoiTuI ;  and  to  mukc  it  commomoratiTe 
of  th«  SUr  that  is  said  to  hare  gQid«>d  the  Mftgi,  is  to  giv«  it  a 
meaning  camiwmtivply  motUirrL  Originally  it  re]ii'L>at^nk»d  .SiBira, 
or  the  Dog-aliir,  the  forerunner  of  the  inundtilioii  uf  iho  Nile;  the 
God  Asrais,  ooraponioD  oT  1ms  m  her  search  for  tbe  hoAy  of 
OSIRIS,  her  brother  and  hiiJiWiid.  Then  it  hecame  the  in»age  of 
Hoiil'it,  tho  son  of  0*ikis,  himsulf  ej-mboIiKcd  iilso  by  the  Son, 
lh«  author  of  tbo  Scasoqs,  and  the  God  of  Tine ;  Son  of  Idts,  vbo 
WH  the  uuivtjtsiil  iintiiro.  him8«-lf  the  firimiuvLt  matu-r,  i tioxhungt" 
Ibid  Hmrcv  uf  Lil'^,  s^Ku-k  of  tiuoroDti^l  tiru,  uuivc-riul  setrd  of  nil 
brin^  It  ma  Heruks,  aW,  the  Masterof  Learning,  whose  luUM 
In  Groek  h  Ibat  of  tbe  Cod  Mercury.  It  iK-cnme  the  eocred  and 
pwteat  sign  or  character  of  the  Mag\,  the  F£.V7alpba,  and  ia  the 
■igiufica&t  anblem  of  Liberty  and  Fr«cdom,  btoung  with  a  steady 
rndiancu  amid  the  weltering  elL'Uieuu  of  good  and  evil  wf  Rerolu- 
tjoiu,  and.imimisiug  sviviu)  i\ueg  and  fertile  sitidoii^  to  Llw  natioru^ 
Afl*;r  the  Blomu  of  cbsngv  und  tumult 

In  the  £ust  of  tla-  Lodge,  over  Ibc  MiiakT,  iuLluai-d  in  a  tri- 
mgk,  la  the  Ilubrew  letter  Y6d  [i  ur  (j(].  lu  tbe  Kitglisfa  uid 
Amerioao  Ivodgea  the  Letter  G/-  i»  gnbgtitnt&d  for  thi!!,  a»  tbe 
initial  of  thv'  vrord  God,  with  lu  littlo  reason  ns  if  tbo  l&tt«r  D^ 
initial  of  I>ibc,  were  used  in  Freucb  Lodgva  instead  of  tbe  proper 
letter.  Yud  i^,  in  the  Kahalab,  (be  symbol  of  Unily.  of  tbe 
Saprenio  Deity,  the  first  letter  of  the  Holy  Name;  and  also  n 
lynbul  of  tlie  Great  Kabalialio  Triads.  To  uuderatand  its  mystic 
raoanings,  you  must  opi-n  tbo  pagoa  of  the  Sobor  aod  Sipbru  de 
2eaiDtha,  and  other  kalalintic  books,  an<l  ponder  deeply  on  their 
mauting.  It  mnst  RiiRice  to  say,  that  it  in  tbe  Creativo  Energ}'  of 
the  Deity,  is  representod  as  a  peini,  nnd  that  point  in  the  centre  of 
the  Oirdt  of  inimcn^ity.  It  i^  to  ns  in  tliis  dcgrve,  the  Hymbo)  of 
that  Diimanifosled  Utity,  the  Atianlutc,  who  ba^i  no  name. 

Oar  French  Brcthrxm  pluco  this  lutter  YoD  in  the  centre  of  tbo 
BttxiAg  Star.  And  in  tbe  old  Lecturei,  onr  ancient  English 
Brethren  nid,  "Tbo  Blazing  Star  or  Glory  in  tbe  ecntn-  refers 
M  to  that  grand  IdRiinniy,  tbo  8nn,  wbicb  enlightens  tho  eATtb, 
•ml  by  its  genial  infiiieuce  di^penns  Ijle^«ing3  to  niaukind."  They 
edied  it  also  in  the  same  lecturctt,  an  emblem  of  PBrDF,.vrE.  Tbe 
^nrA  Prudtmiia  raenna,  in  its  original  and  fallest  ^gniticatiou, 
FtnriyM  ;  and,  accordingly,  tbe  Blaxing  Star  has  be<n  regarded 
■  U  emblem  of  Omniu'ience,  ur  tbt;  All-seeing  Eye,  wbicb  to  tbe 

8 


16  MORALS  AKD  DOGMA. 

Egyptian  Initiates  was  the  emblem  of  Osiria,  the  Creator.  With 
the  YoD  in  the  centre,  it  haa  the  kabalistic  meaning  of  the  Divine 
Energy,  manifested  as  Light,  creating  the  universe- 

The  Jewels  of  the  Lodge  are  said  to  be  six  in  number.  Three 
are  called  " Movable"  and  three  " Immovable."  The  Square,  the 
Level,  and  the  Plumb  were  anciently  and  properly  called  the 
Movable  Jewels,  because  they  pass  from  one  Brother  to  another. 
It  is  a  modern  ionovatian  to  call  them  immovable,  because  they 
must  always  be  present  in  the  Lodge.  The  immovable  jewels  are 
the  EODGH  AsHLAK,  the  Peefect  ASHLAE  or  Cubical  Stose,  or, 
in  florae  Rituals,  the  Double  Cube,  and  the  Teacisg-Board,  or 
Trestle-Boaed. 

Of  these  jewels  our  Brethren  of  the  York  Rite  say :  "  The 
Square  inculcates  Morality ;  the  Level,  Equality ;  and  the  Plumb,  ' 
Rectitude   of  Conduct."    Their    explanation  of  the  immovable 
jewels  may  be  read  in  their  monitors. 

****** 

Our  Brethren  of  the  York  Rite  say  that  "  there  is  represented 
in  every  well-governed  Lodge,  a  certain  point,  within  a  circle ; 
the  point  representing  an  individual  Brother;  the  Circle,  the 
boundary  line  of  his  conduct,  beyond  which  he  is  never  to  suffer 
his  prejudices  or  passions  to  betray  him." 

This  is  not  to  interpret  the  symbols  of  Masonry.  It  is  said  by 
some,  with  a  nearer  approach  to  interpretation,  that  the  point 
within  the  circle  represents  God  in  the  centre  of  the  universe.  It 
is  a  common  Egyptian  sign  for  the  San  and  Osiris,  and  is  still 
nsed  as  the  astronomical  sign  of  the  great  luminary.  In  the  Ka- 
balah  the  point  is  Yod,  the  Creative  Energy  of  God,  irradiating 
with  light  the  circular  space  which  God,  the  universal  Light, 
left  vacant,  wherein  to  create  the  worlds,  by  withdrawing  his 
snhstance  of  Light  hack  on  all  sides  from  one  point. 

Our  Brethren  add  that,  "this  circle  is  embordered  by  two 
perpendicular  parallel  lines,  representing  Saint  John  the  Baptist 
and  Saint  John  the  Evangelist,  and  upon  the  top  rest  the  Holy 
Scriptures"  (an  open  book).  "  In  going  ronnd  this  circle,"  they 
say,  "  we  necessarily  touch  upon  these  two  lines  as  well  as  upon 
the  Holy  Scriptures;  and  while  a  Mason  keeps  himself  circum- 
scribed nithin  their  precepts^  it  is  impossible  that  he  should 
materially  err." 


APPRESTICE. 


i: 


It  would  be  a  vmate  of  time  to  eommeut  upou  tliig.  8oiu« 
writeriliave  imaginwl  that  the  parallel  Hii«s  rcpn?«fint  tlic  Tropics 
of  Ciuiccr  iiml  CajiTio(irri,  which  lh«  Hun  nltorniitclj"  toucheu  upou 
at  the  Humnicr  und  winter  S(iUtic<-\&  But  the  tropica  lire  not  jier- 
pondicnUr  linos,  and  the  idea  is  mcroly  fanciful  If  the  pnrallel 
lino*  pvor  hclnngiMl  to  fhc  nncioiit  srintxil,  thoy  hwl  pfinip  nn'W 
reconiiitj?  irad  moro  fntit/ui  meaning.  They  probably  had  tbc 
$»tae  m«nniiig  3«  the  twin  colnmns  Jacbin  and  B<iaz.  That  mefln- 
ing  is  not  for  thp  Appn'-ntice.  Thp  ftdept  may  find  it  in  ihp  Ku- 
bnUU.  The  JrMTiCK  and  M«ncY  orOtfd  are  in  wiuilibrium,  and 
the  result  is  n^nuoxT,  bocnuse  a  Single  and  Perfoct  WiEdom 
presndes  oxer  both. 

The  Holy  Scriptures  are  an  entirely  modem  addition  to  the 

symbol,  like  the  Ivrrestrial  and  oelesti^  globes  on  the  oolnmns  of 

the  portii'O.    Thua  the  aucifot  aymliol  lias  been  deualHmlizod  by 

incaa^aous  addiliims,  like  Ibnt  of  his  wucptog  over  the  htultui 

coluniQ  containing  the  rt'inaina  of  Ostria  at  Rybtos. 

•  «  «  »  «  « 

3fadonr/  has  its  decalogue,  which  is  n  law  to  its  Imtiate&    Tliese 

I  it{i  Tun  Commandnventa:  • 

I,  ®.-.  G<id  ia  lh«  Eternal,  Omuipotonf.,  Immntablc  WiSDOV 

and  :<aprc-iuo  I.vtuluogxck  and  KxhauRtlvSA  Lotb. 

Thou  shaitad'ipe,  rcsvcro,  and  iovo  Him! 

Thou  jihalt  honor  Ilim  by  ppactieing  the  viri:ucal 

II.  O-"-  Thy  rvligioQ  Rhall  l>e,  to  do  goo<l  beeatiso  it  Is  a  picafiare 

to  thcR,  and  not  merely  Woinge  il  is  n  duty. 

Thot  thou  mayest  become  the  firicud  of  the  wi»c  man,  thou 

fihalt  obey  his  precepts! 

Thy  sonliii  lEnmortul!  Thou  Hhait  do  nothing  to  dt-grad«  it! 

m,  ©.'.  Thon  uhiilt  noceasingly  war  against  vice  I 

Thou  tihall  not  do  nnto  oth(>rs  that  which  thon  wonldsl  not 

wish  them  to  do  nnto  thoci 

Thou  slinit  bi*  Knbmiiwivo  to  thy  fortunes,  and  keep  burning 

the  light  of  wi«liim! 

IV.  O"  Thou  ihalt  honor  thy  parentsl 

Thou  Bhatt  ]>ay  i'C';pL-ct  and  homage  to  the  agedl 

Thuu  .ihalt  instmot  IIk-  youngi 

Thoo  Blinit  protect  and  dofi'ud  infancy  and  innocence  I 

y.  ©.".  Thou  (hall  cberigli  thy  wife  and  thy  children  I 

Tboa  slmlt  love  thy  country,  and  obey  its  lawa! 


18  XOBALS   AND    DOOMA. 

VI.  O-'-  Thj  friend  shall  be  to  thee  a  Gecoad  self  I 
Misfortune  shall  n<A  estrange  thee  from  him! 
Thou  shalt  do  for  his  memory  whaterer  thoa  wouldst  do  for 
him,  if  he  were  living! 
VII.  ®.\  Thoa  shalt  avoid  and  flee  fitnn  insincere  friendships  I 
Thoa  shalt  in  everything  refrain  from  excess ! 
Thon  shalt  fear  to  be  the  canse  of  a  stain  on  thy  memory ! 
VIIL  O'*'  Thou  shalt  allow  no  passion  to  become  thy  maeter ! 

Thon  shalt  make  the  passions  of  others  profitable  lessons  to 

thyself. 
Thou  shalt  be  indalgent  to  error  I 
IX.  ffi .".  Thon  shalt  hear  much :  Thoa  shalt  speak  little :  Thoo 
shalt  act  well  [ 
Thou  shalt  forget  injuries ! 
Thou  shalt  render  good  for  evil ! 

Thon  shalt  not  misuse  either  thy  strength  or  thy  superiority! 
X.  O'*-  Thou  shalt  study  to  know  men ;  that  thereby  thou  maj- 
eat  learn  to  know  thyself  I 
Thon  shalt  ever  seek  after  virtue  1 
Thou  shalt  be  just  I 
Thou  sbalt  avoid  idleness ! 
But  the  great  commandment  of  Masonry  is  this :  "  A  new  com- 
mandment give  I  unto  you :  tliat  yo  love  one  another  1    He  that 
saith  he  is  in  the  light,  and  hateth  his  brother,  remainetb  still  in 
the  darkness." 

Such  are  the  moral  duties  of  a  Mason.  But  it  is  also  the  duty 
of  Masonry  to  assist  in  elevating  the  moral  and  iiitellectaal  level 
of  society ;  in  coining  knowledge,  bringing  ideas  into  circulation, 
and  causing  the  mind  of  youth  to  grow ;  and  in  putting,  gradually, 
by  the  teachings  of  axioms  and  the  promulgation  of  positive  laws, 
tlie  human  race  in  harmony  with  its  destinies. 

To  this  duty  and  work  the  Initiate  is  apprenticed.  He  must  not 
imagine  that  he  can  effect  nothing,  and,  therefore,  despairing,  be- 
come inert.  It  ia  in  this,  as  in  a  man's  daily  life.  Many  great 
deeds  are  done  in  the  small  struggles  of  life.  There  is,  we  are  told, 
a  determined  though  nnseen  bravery,  which  defends  itself,  foot  to 
foot,  in  the  darkness,  against  the  fatal  invasion  of  necessity  and  of 
baseness.  There  are  noble  and  mysterious  triumphs,  which  no  eye 
Bees,  which  no  renown  rewards,  which  no  flourish  of  trumpets 
Balutes.    Life,  misfortune,  isolation,  abandonment,  poverty,  are 


ArmsxTics. 


ly 


t»tili!*flddi^  vhk-li  bftvc  their  hcroea,— beroce  obsoare,  bnt  *orao- 
Hmm  greater  than  Uio«c  who  licoomc  illostrioos.  Th«  TAsuoii 
dwatd  itnggl«  in  the  luna  nuuuier,  and  wiiK  tlir  eAin?  bntvt>n-. 
■ptlmt  tliow  iQViwioaB  of  ni30e»sity  nud  bawuess,  wUk-b  cuuap  tn 
nstioiu  ua  ircU  as  to  nxm.  He  ihoulit  mueL  tbvm,  twi,  (boC  to  fcuit. 
njvn  in  the  darknoHA.  oihI  prok-st  against  liie  Ddtluiml  wrou<;]i  aud 
fidliea;  against  unoriiatioii  uiO  Lhc  liruL  iumcub  i^f  lliiiX  hvilni. 
Tyruinjr.  Tben  is  no  more  aovisruigu  oioquuuco  (hiiii  the  truLh  in 
ii  I    ■  It  U  mon.'  diflji'ull  fff  i»  iH.^»itK'  to  kivp  thuu  to  piiu 

|li<  (11.    The  !*r>tfsl«  of  Trulli  iiro  i»)wnvs  iicoilod.    (.''ni- 

CiuiuiJly,  llw  rijiiht  must  pmtost  n};!iin>t  tlio  foot.  Tlu're  i^ia  tact. 
KrflrnitT  in  tln^  Kiglit,  Tiii'  Mason  diouUI  be  th.<  Prit^Bt  nnd  Sol- 
dier uf  thut  Right.  If  his  foanlrr  diould  Im  mhln-il  uf  her  IiWt- 
ticw.  he  Bhonld  Btill  not  dK«)wir.  'llio  protest  of  the  Right  agniuit^ 
thu  Pact  iHTsisIa  fiirrver.  Tlie  robiierj'  of  it  people  iiovcr  lH*Ci«nrS 
pnicrrptivf.  UeulamaCiou  of  it^  rights  U  l>arre(l  by  no  lengtli  of 
tame.  Warsaw  cnti  no  tnore  be  Tarttir  than  Venice  ciin  )w  Tctttonio. 
A  jM-npIe  mBT  vndiire  inilitary  uBiirpaJion.  and  aiilijii^itdd  States 
Icmvl  til  Slat*'^  nnd  ut«jir  tbo  yokt-,  whilH  undor  thu  stmsa  of 
niMwsaity :  Imt  wh«n  the*  aecesiiity  diaapixiara,  if  the  f«upte  in  (It  to 
he  fnv,  ibi'  ;«iibni('rir>'<l  (iHiiitry  will  lluul  to  thf  surfiux-  ain]  roap))uitr. 
Mill  T,uaiu)y  bi'  udjutl^LiI  liy  lIiBtory  bi  liaw  murdi-nxl  iU  victims. 
WhiitcTvr  occurs,  w  eliould  biivi.-  Kuith  ia  tlic  Justice  and  ovcr- 
niHng'  Wisdom  of  God,  lUid  H»]>t>  for  tho  Futnrc,  and  Loving- 
kliidnees  IVir  tliusc  who  an>  in  ermr.  Gud  inako£  vibible  to  men 
Hij  will  in  oveuts;  un  oliecure  text,  vritton  iu  a  luysti-riuiu  lan> 
Ifuuge.  Men  make  tlifir  truiulttlionD  of  it  fonbu'itJi.  hasty,  incur- 
rwl.  full  uf  luuli!).  uinissiouK.  mid  midn-adiiig&  \\\--  ^trt-  so  ihorl  a 
war  along  the  luv  of  the  f^mU  circlut  Few  luiudi)  oonipruhend 
tlip  Dirinc  tmigau.  The  moat  gn^^acious,  tliti  moat  culm,  the  mi>3t 
pnifonnd,  licfiphiT  th«  hipmglyplnt  bIou-It  ;  and  whon  thpyarrivu 
with  tbtiir  text,  |ii>rhii)i!i  tbu  hwhI  has  long  gon«  by ;  there  aTv 
mlnwly  twenty  trantdntinns  in  th4<  ])uhtio  urgaiire — tW>  moat  incor- 
n«t  Iriiig,  IU  uf  courrtc.  tht  nuwt  m^ccpttJ  imiJ  ]wpnlar.  From 
unch  tnuinbitiou,  n  puriy  it  bom ;  and  from  each  niisrcading.  a 
hKtion.  Kiirh  |mrty  bvlicves  or  prctond?  tbiit  it  hn»  the  outy  true 
l<-xt ;  ami  coch  fuc-tion  bi'licTci  or  pretends  tliat  it  alone  ftoeacasea 
tho  light.  Moreover,  fflotioufl  are  blind  men,  a'bo  aim  etraiifht; 
cmm  art*  pxoclk-nt  pniJL>ctile6,  striking  akiUfulIy.  and  with  all  the 
riolcnce  tlint  siiriiigs  Q-om  Mm  rvuouing,  wliuniver  u  trtint  of  b^io 


20  MOBALB  AND  DOQMA. 

iu  tboae  who  defend  the  right,  like  a  defect  in  a  cuirass,  makea 
them  Tulnerabla 

Therefore  it  is  that  we  sliall  often  be  discomfited  in  combatting 
error  before  the  people.  Antieus  long  resisted  Hercnles;  and  the 
heads  of  the  Hydra  grew  as  fast  as  they  were  cut  off.  It  is  absurd 
to  say  that  Error,  wounded,  writhes  in  paiti,  and  dies  amid  her 
worshipperK.  Truth  conquers  slowly.  There  is  a  wondrous  Tital- 
ity  in  En-or.  Truth,  indeed,  for  the  most  part,  shoots  over  the 
heads  of  the  masses  ;  or  if  an  error  is  prostrated  for  a  moment,  it 
is  «!>  again  iu  u  moment,  and  as  vigorous  as  ever.  It  will  not  die 
when  tlie  hmins  are  out,  and  the  most  stupid  and  irrational  errors 
are  the  longest-lived. 

Nevertheless,  Masonry,  which  is  Morality  and  Philosophy,  mast 
not  cease  to  do  its  duty.  We  never  know  at  what  moment  success 
awaits  our  efforts — genei-ally  when  most  unexpected — nor  with 
what  effect  our  efforts  are  or  are  not  to  be  attended.  Succeed  or 
fail,  Masonry  must  not  bow  to  error,  or  succumb  under  discour- 
agement. There  were  at  Borne  a  few  Carthaginian  soldiers,  taken 
prisoners,  who  refused  to  how  to  Flaminius,  and  had  a  little  of 
Haunihal's  magnanimity.  Masons  should  possess  an  equal  great- 
ness of  soul.  Masonry  should  be  an  energy ;  finding  its  aim  and 
effect  in  the  amelioration  of  mankind.  Socrates  should  enter  into 
Adam,  and  produce  Marcus  Aurelius,  in  other  words,  bring  forth 
from  the  man  of  enjoyments,  the  man  of  wisdom.  Masonry 
should  not  be  a  mere  watch-tower,  built  upon  mystery,  from  which 
to  gaze  at  ease  upon  the  world,  with  no  other  result  than  to  be  a 
convenience  for  the  curious.  To  hold  the  full  cup  of  thought  to  the 
thirsty  lips  of  men  ;  to  give  to  all  the  true  ideas  of  Deity  ;  to  har- 
monize conscience  apd  science,  are  the  province  of  Philosophy. 
Morality  is  Faith  iu  full  bloom.  Contemplation  should  lead  to 
action,  aud  the  absolute  be  practical;  the  ideal  be  made  air  aud 
food  and  drink  to  the  human  mind.  Wisdom  ia  a  sacred  commu- 
nion. It  is  only  on  that  condition  that  it  ceases  to  be  a  sterile  love 
of  Science,  and  becomes  the  oue  and  supreme  method  by  which  to 
unite  Humanity  and  arouse  it  to  concerted  action.  Then  Philoso- 
phy becomes  Religion. 

And  Masonry,  like  History  aud  Philosophy,  has  eternal  duties — 
eternal,  and,  at  the  same  time,  simple — to  opiX)se  Caiaphas  as 
Bishop,  Draco  or  Jefferies  as  Judge,  Trimaleion  as  Legislator,  and 
Tiberius  as  Emperor.    These  are  the  symbols  of  the  tyranny  that 


APPBEKTICB. 


21 


id  cnshoi,  nnH,  the  corrupliou  that  dvfilce  nnd  inlMts. 
lb  Uie  vorks  irablielietl  for  thm  ase  uf  tlio  C'l^  wo  are  tultl  that 
ihe  tlirne  great  teoets  of  ii  Sliwou'a  |iix)fcs*ioii.  aa-  Brotlieriy  Love, 
BcUif,  and  Tratb.  And  it  is  truu  tlial  u  Urutlicrly  uffoclioii  uud 
kinilucss  sboald  govem  ns  id  all  piir  iuU^rruurao  uud  rclatiuiu  with 
our  linllitvii ;  and  a  generous  tmd  libi-nil  ]ihiIdDtbropy  dctuato  us 
iu  rt'gaiti  to  all  men.  To  rvIUro  tliu  dit-livswd  u  pcculiwply  Iho 
doty  or  Haawid— a  sacrud  duty,  not  to  be  umiltod,  DC-glectod,  or 
cokll;  or  iiionicientlv  complied  wUU.  It  is  iitso  most  tnie,  tliat 
Trnth  is  n  Divino  airrilmio  and  the  fojiiidatiou  ol"  everj  virtue. 
To  be  tru«,  aiid  to  mxk  to  fiud  aud  Icuru  tho  Truth,  um  tho  gi'mt 
ohy'ects  of  ctltv  gtwid  Slaeou. 

As  the  Aiio^-iitd  did,  Miu«i)nrjr  alylce  Temperance,  Fortitude, 
Prndeucw,  uud  Judticv.  tho  lour  cardiou)  vtrtutH!.  They  an:  as 
iiuc«3«aTr  to  Dfliioiia  as  to  individtialg.  The  ptvpic  that  vould  bo 
yreo  iuid  Jude{N?ndi.Mit',  niiijft  jxissess  Sugscitj,  I-oretlioiight,  Koixs 
sight,  and  car«fal  Circiinif  poet  ion,  all  which  nro  included  in  the 
lueuuing  oftht;  wonl  Pnideiii^e.  It  nmi^t  li«t<>mpenite  in  ii^sprtiug 
iti  rJgbta.  temperate  in  its  ixiuncil»,  I'Cfinnniiral  in  ita  (txjieDacs ;  It 
must  be  bold,  braviv  coumgL-oue,  pntii-nt  under  revci^acs,  undta- 
nutTcd  by  diea.'tcrs,  liopcfid  muid  fohimitivs,  like  norui*  -rrlivn  she 
•old  tJifl  Held  at  which  llitDnibal  had  his  cump.  Xo  Cauno-  or 
Fbunuliu  or  Pavia  or  Agiucourt  or  Wiitt^UMj  ni  [ii«t  di.svnnnigv  bi^- 
li>t  her  Senate  Kit  in  tboir Koat:)  nntil  thoUnnU  phick  them  by  tho 
btard.    Sbv  must,  abdvi*  all  thin}i!<.  he  juat,  not  tm<;kUuj;  lo  the 

nm^and  warring  un  iir  pliiiidrring  lh(t  weak;  she  muiit  act  on 
in  »|uikro  wilU  ull  naliuus,  and  the  riThlcst  trilK»;  iilwnyif  ki-q)- 
iug  her  fuitb,  honest  hi  htr  h-giaUition,  upright  in  all  her  deuling«. 
Tr'boueTcr  such  a  li«*publtc  cxisxs,  it  will  bo  iounortat:  f»r  rash- 
m**!!,  iiijiislioi*,  in U'nipt- ranee  and  luxuTT  in  prosiK-rily,  ond  dee|)tiir 
and  disurd^r  in  ad\ersily,  ore  Ihe  causes  of  tho  decay  and  dilapida- 
liou  of  nuiicais. 


IL 
THE   FELLOW-ORAFT. 

In  the  Ancient  Orient,  all  religion  was  more  or  less  a  mystery, 
and  there  was  no  divorce  irom  it  of  philoaophy.  The  popular 
theology,  taking  the  mnltitnde  of  allegories  and  symbols  for  real- 
ities, degenerated  into  a  worship  of  the  ceWtial  luminaries,  of 
imaginary  Deities  with  human  feelings,  passions,  appetites,  and 
lusts,  of  idols,  stones,  animals,  reptiles.  The  Onion  was  sacred 
to  the  Egyptians,  because  its  different  layers  were  a  symbol  of  the 
oonoentric  heavenly  spheres.  Of  course  the  popular  religion  could 
not  satisfy  the  deeper  longings  and  thoughts,  the  loftier  aspirations 
of  the  Spirit,  or  the  logic  of  reason.  The  first,  thwefore,  was 
taught  to  the  Initiated  in  the  mysteries.  There,  also,  it  was  taught 
by  symbols.  The  Togueness  of  symbolism,  capable  of  many  inter- 
pretations, reached  what  the  palpable  and  conrentional  creed 
could  not  Its  indcfiniteness  acknowledged  the  abstmseness  of  the 
subject :  it  treated  that  mysterious  subject  mystically :  it  endeav- 
ored to  ithistrate  what  it  could  not  explain ;  to  excite  an  appn> 
priatc  feeling,  if  it  could  not  develop  an  adequate  idea  ;  and  to 
make  the  image  a  mere  subordinate  conveyance  for  the  conception, 
which  itself  never  beoame  obvious  or  familiar- 

Thus  the  knowledge  now  imparted  by  books  and  letters,  was  of 
old  conveyed  by  symbols;  and  the  priests  invented  or  perpetuated 
a  display  of  rites  aud  exhibitions,  which  were  not  only  more  at- 
tractive to  the  eye  than  words,  but  often  more  suggestive  and  more 
pregnant  with  meaning  to  the  mind. 

Sliisonry,  successor  of  the  mysteries,  still  follows  the  ancient 
manner  of  teaching.  Her  ceremonies  are  like  the  ancient  mystic 
shows, — not  the  reading  of  an  essay,  but  the  oj»oning  of  a  problem, 
requiring  research,  and  constituting  philosophy  the  arch-ex- 
pounder. Her  symbols  are  the  instruction  she  gives.  The  lectures 
are  endeavors,  often  pirtial  and  oue-sidetl,  to  interi^rvt  these  sym- 
bols. He  who  would  become  an  accomplishtHi  Miis<.>n  must  not  be 
content  merely  to  hear,  or  even  to  understand,  the  lectures;  he 


reiLOW-CttAFT. 


23 


tniut.  aided  by  them,  and  llioj  having,  as  it  were,  marked  oat  Uie 
way  for  him,  siadjv  iuterpn>t,-aad  develop  Uiosa  spiboU  for 
himaAC. 

Though  Modtttiry  is  identical  with  the  ancient  mirfitcriM,  it  is  to 
ual;  iu  tliia  ifimliUc-d  kusc:  that  it  prceontd  bnt  an  imporfect 
imogr  of  Ihr-ir  l^rilliuiicv,  the  ruiuB  odIj;  of  thuir  grati<l<;iir,  aud  a 
Bjfitf^in  thnt  has  es]H>nc>iiL-Ml  jirugrvesjru  altiTatiuuK,  thi>  Ixuiu  of 
social  events,  pulitica)  circam^UuiceH,  and  tli«  ambitious  imWciUtf 
of  ii8  improvers.  Ahcr  leaving  Kgvpt,  tlic  Diyst«.'ric«  were  mcidi- 
flatl  liy  tbe  habits  uf  the  diOV-rcnt  nutiono  among  vhtaa  they  were 
intimJaccd,  sdJ  i^pecially  by  the  rcUgiuus  eyisk-me  of  tbu  conn  Irics 
iutti  which  they  were  tranepltoilod.  To  maintniu  tlio  Pitabli«h<<d 
govenimcnt,  laws,  and  ri^ligion,  n-iut  the  obligation  of  the  initiate 
eTcrywhi-n; ;  aud  oTeirwherc  thoy  wctp  the  herifngp  of  Ibo  prjeete, 
who  vi>n5  nowbem  uilling  to  maVc  the  conimou  people  co-proprie' 
turs  with  ihenisd vi>s  of  philosophical  truth. 

JklaAjQry  in  nut  Ihi:  Coliseum  iu  niins.  It  h  rather  n  Komao 
palace  of  Ihe  middle  ages,  disligured  by  mt>dc-m  architectiural  im- 
provptacQti.  yet  built  on  a  Oyclopican  foandation  laid  by  the  Etnis- 
ctm»,  and  with  mnny  a  stone  of  Ihe  stiporstructarc  taheti  from 
dwellings  nnd  temples  of  the  age  of  llndrian  and  Antuninuij. 

Chrirtianity  Ijinght  the  doctrine  of  Fkitkusitt;  bnt  repndi- 
ated  that  of  policiinl  Kquality,  by  conciniully  iuctilcatiiig  obedi- 
ence to  Cirsar,  and  to  thaic  lawfully  in  authoiity.  Masonry  was 
the  ftrst  npostle  of  iCQUAUlTV.  In  the  Monaeterj-  there  i&  fraier- 
m'/fiT&nd  r^HnlUg,  bat  no  iiiitrty.  3l8»>nry  addetl  that  ut^.  uuil 
claimed  for  man  the  threc-Ibld  heritage,  Libehtt,  E<icality,  and 
Fkatekkity. 

It  wuD  but  u  devt'lopment  of  theoriginal  purpo»te  of  tbe  mjste- 
rioii.  whiolt  wiu  to  leach  men  to  know  and  praclicc  their  dntirs  to 
thi'maclvra  nnd  ihrir  foUoWM,  the  great  practical  end  of  all  philo>> 
opby  iiud  all  knowlulgv. 

Tratha  arc  the  aphogs  from  which  duties  flow ;  and  it  is  bat  a 
few  hniidri-'d  years  since  a  new  Truth  U-gau  to  be  difitioctly  nea; 
that  UAV  Ifl  RUI'JiEiJKOVKIi  IXSTITCTIONS,  ASD  SOT  THET  OTB« 
BiM.  ]ltan  hns  naturiU  empire  over  all  institiitiotu!.  I'hey  ard 
fur  him.  «f<'ording  to  hia  develojimeut ;  not  he  for  them.  Thia 
twma  to  us  A  very  gjmplc  elatenieiil^  one  to  which  all  men.  emy- 
vbi-rr,  ongbt  to  asseiiL    Bnt  ouce  it  was  a  great  new  Truth, — not 


24  MOEAXS   AND   DOGIU. 

reveulwl  until  goveraraents  had  been  in  existence  for  at  least  five 
thonfland  ytars.  Once  revealed,  it  imposed  new  duties  on  men. 
Man  uwL'd  it  to  himself  to  be  &oc.  He  owed  it  to  iiis  country  to 
jf^.-k  to  give  her  freedom,  or  maiuhiin  Iier  in  that  possession.  It 
nuuli:  Tyranny^  and  Usurpation  the  enemies  of  the  Human  Race.  It 
creatf:d  a  general  outlawry  of  Despots  and  Despotisms,  temporal 
and  ti{iiritual.  Tlic  sphere  of  Duty  was  immensely  enlarged.  Pa- 
triotixm  had,  henceforth,  a  new  and  wider  meaning.  Free  Govern- 
nu-nt,  Vtix  Thought,  Free  Conscience,  Free  Speech!  All  these  came 
Ui  \if:  inalienable  rights,  which  those  who  had  parted  with  them  or 
\n-t:u  rohU^l  of  them,  or  whose  ancestora  had  lost  them,  had  the 
right  Hiitntnnrily  to  retake.  Unfortunately,  as  Truths  always  be- 
fjiuu-  |H'rv<'rl<fl  into  falsehoods,  and  are  falsehoods  when  misap- 
pli'-d,  thin  Truth  Ixtcume  the  Gospel  of  Anarchy,  soon  after  it  was 
i\n\.  iipoiclied, 

Miuuitiry  Knrly  amiprehcnded  this  Truth,  and  recognized  its  own 
crilarffi'd  flutittH.  Its  tiymbols  then  came  to  have  a  wider meauing; 
Ifdt  il.  n\m>  KHHumed  the  mask  of  Stone-masonry,  and  borrowed  its- 
work  iii(f-UHilN,  and  so  was  supplied  with  new  and  apt  symlmls.  It 
(ii)l'-<l  ii)  bringing  alHJut  the  French  Ecvolution,  disappeared  with 
Mm  ii'iriiniWnin,  wuM  born  again  with  the  restoration  of  order,  and 
Kiinljiifn^fl  Nupfilf-on,  l)ccansc,  though  Emperor,  he  acknowledged 
i)»i:  riglil.  oT  th't  pi^ople  to  select  its  rulers,  and  was  at  the  head  of 
a  iiiilion  H'fiiHing  to  receive  back  its  old  kings.  He  pleaded,  with 
m\m:,  mtinkef,  and  cannon,  the  great  cause  of  the  People  against 
MiiynWy,  the  right  of  the  French  people  even  to  make  a  Corsicaa 
0';iirTiil  their  Kmpcror,  if  it  pleased  them. 

MiMonry  felt  that  this  Truth  had  the  Omnipotence  of  God  on 
il,N  MJib: ;  and  that  neither  Pope  nor  Potentate  could  overcome  it 
IL  wiiN  a  truth  droppedinto  the  world's  wide  treasury,  and  forming 
ft  jmrl.  of  the  heritage  which  each  generation  receives,  enlarges,  and 
hold*  in  trust,  and  of  necessity  bequeaths  to  mankind;  the  i»er- 
mmsi\  cMtati!  of  man,  entailed  of  nature  to  the  end  of  time.  And 
Miuj'fiiry  (itrly  recognized  it  as  true,  that  to  set  forth  and  develope 
a  Iriilli,  or  any  human  excellence  of  gift  or  growth,  is  to  greaten 
tb«  tipiritmi!  glory  of  the  race ;  that  whosoever  aids  the  march  of  a 
'i'rtith,  and  makes  the  thought  a  thing,  writes  in  the  same  line 
with  MoBES,  and  with  Him  who  died  upon  the  cross;  and  has  an 
jiit'rll'^ctual  sympathy  with  the  Deity  himself. 

'J'lic  best  gift  we  can  bestow  on  man  is  manhood.    It  is  that 


rELLOW-CRAPT. 


25 


wliicb  Musonrjr  la  ordainctl  <jF  God  to  bcatov  oa  i(<  T<itjinc£:  not 
eectoriauidm  aod  ntligious  dogma ;  not  a  ru<liin»utiU  monilily,  thai 
m»v  l)«  fouud  ill  (ho  writings  vl  L'ciifiiciii*,  /on«wlor.  Soiirca.  hnd 
ill*;  Kabbid,  lU  liii,'  Pi-ovwIjs  mid  Ktv-lesinilf^  j  imt  alitilf  midcli«»(» 
cuiuinou-school  kiiowlvdge;  bat  mauliood  and  soieuoe  and  pbU 

>ti>t  lluil  Philosopfay  or  Science  ia  in  oppoeitiuu  to  Itvli^ua.  For 
PhiluBDjiti;  is  but  Ibiil  kuonteilge  of  God  uud  Ibe  Suul,  which  ia 
derived  IVom  observatiou  of  llieinaiiifo@tv<]  acliou  of  God  uud  tho 
Sonl,  and  from  a  wm:  iUii\h,ygy.  It  it;  the  iui<^Uc{;tniLl  gnula  whicli 
the  ivtigiotis  iwDtiiut.'Ut  iiCLHk.  The  Ixuv  rvligiuus  pbilusopby  of 
aa  ini[>?rft!ct:  being,  itt  not.  n  dyetetn  i>f  vrvvA,  but,  as  .SocRates 
Uiougbl.  au  tufiuitv  M-urcb  or  uiijuitximiuiuii,  J'bilosojihy  is  thaL 
iiituUvctuiil  and  moral  [>n^rcs«,  which  the  religious  ecntiuicDt  iu- 
•pitt-a  and  vutiobk'«. 

Aa  to  Science,  it  could  not  wallc  atone,  while  rcligiou  vne  ttft- 
ttooorj.  It  consiatt  of  ihoee  mntnrcd  infcreiicos  from  cxpmoaoo 
which  uM  other  uxpfrioiictf  coiifiniig.  It  I'eiLji?.*^  and  ufiitej  all  thnt 
v»g  truly  valanbte  in  bolh  the  old  sclii^incs  of  mi-diatioo,— «ue 
isnie,  or  the  syHtom  of  action  und  effort;  and  the  my^ttcat  Uieory 
of  Bpiritoa!,  contvmidiitivo  iHininiunion.  "  Listen  to  me"  says 
nA.LRK,  "its  to  tliti  voice  vf  Iht!  KU-Ui^iiiiaii  nic-ropluttit,  luid  believe 
that  thefltndy  of  Natnrc  is  o  mystery  no  kse  important  than  theiw, 
nor  Was  udaptod  lo  displny  iiw  wisdom  and  powtT  of  ihe  Grwt  Cr*>- 
ulur.  Tlioir  W^iis  :tnd  dvuionst  rations  were  uWcu'rc,  but  ou}"^  ore 
cleiu'  and  numi^tnhttble.'* 

Wu  deem  thai  to  be  the  bt-iit  knoirlodge  to  can  obtain  of  the 
Soul  of  another  nian,  whidi  ')£  furnishod  by  liia  actions  und  bis 
Uf«-loug  couduvL  Evidence  to  thu  oontrury,  aapplieU  by  what 
IU3  ■'  — in  inform!)  us  that  thig  Soul  has  said  to  bia,  would  weigh 
III  -[  the  former.    Tlie  drst  Scriplun.-^  for  tba  human  racu 

were  written  by  God  on  the  Karlh  and  Heavens.  The  ivading  of 
tbtM)  Scriptures  is  Science.  Fnmiliurily  with  the  grass  and  tree^ 
the  ina<%ta  and  the  infusoriu,  tracht-a  uh  det.*pcr  leMuus  of  love  and 
laitli,  thim  wc  am  glean  from  the  writiitga  of  F^K^LOif  and 
ArocaTlNK.    Thofrreat  Bible  of  Qodie  ever  open  buforc  mankind. 

Knowledge  is  couvcrlillu  into  jiowcr,  nnd  axiomu  into  rules  of 
ntiiity  and  duty.  But  knowledge  itself  Is  not  Power.  Wii<doui  ia 
Power ;  and  her  Prime  Miitiitler  is  Jcsricr,  which  is  llie  jHTfeoted 
law  of  Trl'TB.    The  purpose,  therefore,  of  Educaciou  and  Science 


So  MOKIXS  An  DOGKA. 

fi  to  make  a  B«n  vue.  If  knovfa^e  doa  ant  aake  km  ao^  it  is 
wutcd,  like  vaterpooRdoK  the  aadft.  Tokaov  tfe^^nwiu  of 
Mmodit,  is  of  m  linle  niut,  hf  itaei^  ••  ta  kaov  so  onn;  «ord> 
and  ■cnttncea  in  Mme  barfaarooi  **■*?*"  or  AartralaaBB  dialect. 
TokDov  eren  the  aMssuty  of  the  Ermbohrts  twt  tittle  snkaa  that 
adds  to  car  wisdom,  and  al^o  to  oar  cfaaritr,  whi(^  is  to  jasdoe 
like  one  beiius{4iere  of  the  brain  to  the  o^a. 

Do  not  kae  ogbt,  thai,  of  tiie  true  object  cf  ytmr  stodiet  in 
Mssonrr.  It  is  to  add  to  jonr  estate  of  viadiBB,  aad  not  merely 
to  j'otir  knowledge.  A  man  maj  spend  a  lifetime  in  Etadnng  a 
single  specialtT  of  knowledge, — botany,  coBehokgr,  or  mtomol- 
ogj,  far  instance, — in  committing  to  memcrr  nanwis  derired  from 
the  Greek,  and  dassi^ing  and  redassifTing:  and  j^t  be  no  wiser 
than  when  he  b^an.  It  is  the  great  tmths  as  to  all  that  most 
cmceras  a  man,  as  to  bis  rights,  interests,  and  dntics,  that  Ma- 
soDtj  seeks  to  teach  her  initiates. 

The  wiser  a  man  becomes,  the  less  will  he  be  inclined  to  sobmit 
tamelT  to  the  imposittoD  of  fetters  or  a  joke,  on  his  conscience  or 
his  person.  For,  br  increase  of  wisdom  he  not  onlr  better  imows 
his  rights,  bnt  the  more  highly  raJues  them,  and  is  more  conscioDg 
of  his  worth  and  dignity.  His  pride  then  orges  him  to  assert  his 
independence.  He  becomes  better  aMe  to  asaot  it  also ;  and  better 
able  to  assist  others  or  his  conntrr,  when  they  or  she  stake  all,  even 
existence,  upon  the  same  assertion.  Bat  ma«  knowledge  makes 
no  one  independent,  nor  fits  him  to  be  free.  It  often  cmly  makes 
liim  a  more  useful  slave.  Liberty  is  a  cnrae  to  the  ignorant  and 
bnital. 

Political  science  has  for  its  object  to  ascertain  in  what  manner 

■nd  \ff  means  of  what  institutions  political  and  personal  ftvedom 

may  lie  secured  and  perpetnated :  not  license,  or  the  mere  right 

of  every  man  to  rot^  bnt  entire  and  absolute  freedom  of  thought 

and  opinion,  alike  free  of  the  despotism  of  monarch  and  mob  and 

prolate ;  freedom  of  action  within  the  limits  of  the  general  law 

•nacted  for  all ;  the  Courts  of  Justice,  with  impartial  Judges  and 

juries,  open  to  all  alike;   weakness  and  poverty  equally  potent 

la  those  Courts  as  power  and  wealth ;  the  avenues  to  office  and 

honcv  open  alike  to  all  the  worthy ;  the  military  powers,  t«  war  or 

JMOoe,  in  strict  subordination  to  the  civil  power;    arbitrary  ar- 

nctl  for  acts  not  known  to  the  law  as  crimes,  impossible  ;  Bomish 

InqtiisitioQs,  Star-Chambers,  Military  Commissions,  unknown  ;  the 


PBLLOW-CHAPt. 


s? 


nuans  of  iostrnction  within  ivuoli  or  tfao  children  of  ull ;  tho  n|:lit 
of  free  SpMoli ;  and  accountubilit^v  of  oil  pablic  oOioor^,  civil  wid 
militaiy. 

]f  Uwoory  ncedod  to  be  jusliflod  fur  imposing  political  as  veil 
as  moral  dutiet  on  iU  initiaiee.  it  would  be  eoongh  to  poiut  to  the 
am]  history  of  ibe  world.  It  would  Lot  (.-ven  iie«d  that  she  sliould 
iarxi  back  the  pages  of  history  to  the  cbnptors  written  hj  Tncitos: 
that  she  Bhoald  recit«  the  incredible  horrors  of  despotism  ondilT 
C«H^ula  und  I>omitita,  CamcaJta  and  Oommodue,  Vitclliufl  and 
Mitximin.  She  nood  oidy  point  to  tlie  oc'Ulur)t<e  of  calamiiy 
through  which  tho  guy  Fnnidt  naUon  passed ;  to  the  loug  oppres* 
sion  of  ibv  feodal  ages,  of  the  si-ljleb  Bourbuu  kings;  to  tho§e 
liniM  when  the  peaaanta  were  rubbed  and  ^liiughlored  by  their  own 
lords  and  princes,  like  dheep;  when  the  lord  claimed  the  first- 
firuitd  of  the  pcofianfa  iiiarriftgc-l>cd:  when  the  captured  city  ww 
giren  op  to  mercilees  rape  and  mafieacre ;  wbou  tho  State-priiHMis 
groaned  with  innooent  vieliau,  and  the  Church  blessed  the  bon- 
nccfl  of  jntSeea  murdurers.  and  uiug  Te  D<iiuu8  for  the  crowniug 
mercj  of  the  Eve  of  SuUiu'tholuiucw. 

We  might  turn  over  the  pugc«>  to  a  later  chapter, — that  of  the 
reign  of  the  yifu-enth  Louis,  wlieo  young  girls,  lianlly  more  than 
children,  were  kidnaiiped  to  serve  his  iust^ ;  when  ktlrta  de  cachet 
mied  the  Baacille  with  [lersunn  ucciified  of  no  crime,  with  huHbnndg 
who  wcrv  iu  the  way  uf  lhi>  pleasures  of  lusdrioiu  wives  and  nf 
villaiuB  wvariug  orders  of  uolitlily  ;  wlieii  the  jieuple  werii  grotuid 
bstwrrn  Llie  n]ipt-r  uud  ihc  ncthtT  lutUstoui-  of  taxtii,  customs,  and 
eiciaes;  and  whcu  the  I'upe's  Ktiuciu  and  tlii.-  (Iiudiuul  du  Iu 
Bocfae-Aymari,  devoutly  kneeling,  one  on  each  side  of  Madame 
du  Btirry.  the  king's  abandoned  prostitute,  put  the  slippers  on  her 
naked  feet,  aa  ahu  rose  from  tli«  adiilh-nmu  bed.  Then,  indeed, 
Kuffcnng  and  toil  were  the  two  fomid  yf  man,  and  the  people  were 
hot  hflMta  uf  buidi'O. 

The  true  Mneon  is  he  who  Uliors  slrcunuiiely  to  help  his  Order 
tStvt  its  groat  purpoeea.  ^'i>t  thut  the  Order  cuu  cfiV-ct  tlivm  by 
tUttlf;  but  that  it,  too,  can  help.  It  aim  \&  one  of  God's  inetru- 
mioita.  It  is  a  Force  and  a  I'oWt-r  :  and  shumu  upon  it,  if  it  did 
BOt  axert  ititelf,  and  if  need  Iw,  sicrlllce  its  children  in  the  cauae 
U  humanity,  as  Abraham  waen-ady  to  offer  up  Isaac  on  the  altar 
of  aacrillce.  Jt  *will  uot  forget  that  nuble  allegory  of  Curtina 
iMpingp  all  in  armor,  iuto  tlie  great  yawning  gulf  that  opened  to 


28  M0BAL8   AND   DOGHA. 

swallow  Rpme.  It  will  try.  It  shall  not  be  Hs  fault  if  the  day 
never  comes  when  man  will  no  longer  have  to  fear  a  coiiqnest,  an 
invasion,  a  nsarpation,  a  rivalry  of  nations  with  the  armed  hand, 
an  interruption  of  civilization  depending  on  a  marriage-royal,  or  a 
birth  ia  the  hereditary  tyrannies;  a  partition  of  the  peoples  by  a 
Congress,  a  dismemberment  by  the  downfall  of  a  dynasty,  a  com- 
bat of  two  religions,  meeting  head  to  bead,  like  two  goats  of  dark- 
ness on  the  bridge  of  the  Infinite :  when  they  will  no  longer  have 
to  fear  famine,  spoliation,  prostitution  from  distress,  misery  from 
lack  of  work,  and  all  the  brigandages  of  chance  in  the  forest  of 
e^'ents:  when  nations  will  gravitate  about  the  Truth,  like  stars 
about  the  light,  each  in  its  own  orbit,  witliout  clashing  or  collision ; 
and  everywhere  Freedom,  cinctured  with  stars,  crowned  with  the 
celestial  splendors,  and  with  wisdom  andjnstice  on  either  hand, 
will  reign  supreme. 

In  your  studies  as  a  Fellow-Craft  yon  must  be  guided  by  Rea- 
son, Love,  and  Faith. 

Wo  do  not  now  discuss  the  differences  between  Reason  and 
Faith,  and  undertake  to  define  the  domain  of  each.  But  it  ia 
necessary  to  say,  that  even  in  the  ordinary  affairs  of  life  we  are 
governed  far  more  by  what  we  believe  than  by  what  we  knoio  j  by 
Faith  and  Analoqt,  than  by  Reason.  The  "Age  of  Reason" 
of  the  French  Revelution  taught,  we  know,  what  a  folly  it  is  to 
enthrone  Reason  by  itself  as  supreme.  Reason  is  at  fault  when  it 
deals  with  the  Infinite.  There  we  must  revere  and  believe.  Not- 
withstanding the  calamities  of  the  virtuous,  the  miseries  of  the 
deserving,  the  prosperity  of  t3Tant8  and  the  murder  of  martyrs, 
we  must  believe  there  is  a  wise,  just,  merciful,  and  loving  God,  an 
Intelligence  and  a  Providence,  supreme  over  all,  and  caring  for 
the  minutest  things  and  events.  A  Faith  is  a  necessity  to  man. 
Woe  to  him  who  believes  nothing  I 

We  believe  that  the  soul  of  another  is  of  a  certain  nature  and 
possesses  certain  qualities,  that  he  ia  generouB  and  honest,  or  pe- 
nnriouB  and  knavish,  that  she  is  virtnous  and  amiable,  or  vicions 
and  ill-tempered,  from  the  countenance  alone,  from  little  more 
than  a  glimpse  of  it,  without  the  means  of  knowing.  We  venture 
our  fortune  on  the  signature  of  a  man  on  the  other  side  of  the 
world,  whom  we  never  saw,  upon  the  belief  that  he  is  honest 
End  trustworthy.  We  believe  that  occurrences  have  taken  place, 
upon  the  assertion  of  others.    We  twlieve  that  one  will  acts  upop 


JEI-EOW-CBAPr. 


iJiotbpr,  nnd  in  the  rnilitT  of  a  miiliitn(1e  of  other  pbi-nnmcii«, 
titfti  llfiuuii  curincit  rxjiloiu. 

Bai  wc  onght  unt  1u  U-licve  wbat  Beaton  autliArltatirelj  dmlcS) 
tbntal  niiieh  tlio  K-itec  of  ng,lxt  revolts,  that  wliich  ifi  nttstird  or 
ftclf-coQlntJiclorr,  or  nC  issoo  \iith  esperienw  or  soience,  or  that 
which  dcfrradoH  ihc  chnmctw  of  tho  Di'ily,  sad  would  mako  Him 
revrngofiil,  malignnnt,  oriiel,  or  unjusr. 

A  mnn'ii  Failh  U  n«  much  tiin  ou-a  us  hu  Rejuon  is.  His  Frco- 
doin  eon^Uu  as  ranch  tu  his  faith  twing  free  net  in  hia  will  bciiig; 
nncootTollnl  hj  [lowcr.  A)l  Ibc  I'ric-sl^  niid  Aupire  of  Komc  or 
GrM-co  hnd  nni  ibo  right  torcfiniro  Cicero  or  Socratce  to  Micro  ia 
tho  fthgnrd  mytholog}'  of  the  vulgar.  All  the  Imiinms  of  Mo- 
bamrumlanifini  hiivc  not  the  right  to  nM)niro  it  Vofpia  to  boliovc  that 
Qoltriul  diplHU'd  l}ic  Koran  to  the  Prophet.  All  (he  Bruhinina 
tbst  [;TiT  liTpd,  if  assmihlcd  to  oni;  conclave  like  the  Cardinals^ 
ouuM  not  gain  a  right  to  compel  a  Bmg\t  hnmiin  belog  to  believe 
in  llie  Hindu  C'lsm-gonv.  No  mati  or  body  of  mt-n  can  bo  infal- 
lible, iiud  authorized  lo  d<>cidp  what  other  men  shall  believe,  as  bo 
•njr  t«not  of  Giitlu  Kxcept  to  those  who  first  receive  it,  every  reli- 
gion and  tiip  tmth  of  all  inspired  writings  dopend  nn  human  tos- 
limonv  uud  iutcmal  cTtdvnccii.  Lo  he  judgrd  of  by  Reason  and  the 
wico  analogies  of  Faith,  lijich  man  mn^t  iit^-efwarily  have  the 
right  (o  judgv  of  thiir  Irnlh  for  himadf ;  btt-aiiee  no  one  man  can 
have  any  higln-r  or  bottei  right  to  judg«  than  another  of  cqmd  in- 
fonnntion  nnd  intcllige-nce. 

I>cimiliiin  elaimwl  lo  bo  Mio  Lord  Gud;  imd  sditnps  and  images 
of  him,  in  silver  and  goltl.  filled  almost  the  whole  world.  lie 
claimed  to  he  rrjntrded  aa  the  God  of  all  men ;  and,  according  to 
SuHoniiiM,  beiran  hin  letters  thns:  "  Our  J^rd  and  God  commands 
ihul  it  i^h'}nid  it:  tloneeo  attd  »o  ;"  and  furniall/  decreed  that  no 
one  Ehonld  addross  him  otherwjje,  either  in  writing  or  by  word  of 
tnoiiih.  Piilfnrins  Sum,  the  ph ilo^opli (T.  who  wns  bis  chief  do- 
Utur,  aL'ciiaing  lhoBL>  «ho  rvJiiseil  to  nTngnize  his  divinity,  howfcTCr 
mnch  hf  may  have  Wlieved  in  that  diriuity,  bod  not  tbo  right  to 
demand  that  a  single  Christian  in  Rome  or  the  provinces  should  do 
the  same. 

Ura<on  ie  far  firom  being  Ihv  only  guide,  in  morals  or  iu  iwlitical 
adcnca  Love  or  loving-iindncss  must  keep  it  corajMny,  to  ex- 
clude fiinatirism,  intolerance,  and  persecution,  to  nil  of  which  a 
morulity  too  ascetic,  and  oxtivme  puUtieal  princijites,  JDVoriabl; 


30  MORALS  AVD  DOQUA. 

lend.  We  mnst  also  hare  &ith  in  onrselvee,  and  in  onr  fellows  and 
the  people,  or  we  shall  be  easily  discoHraged  by  reverses,  and  onr 
ardor  cooled  by  obstacleg.  We  mnst  not  listen  to  Reason  alone. 
Force  comes  more  from  Faith  and  Love :  and  it  is  by  the  aid  of 
these  that  man  scales  the  loftiest  heights  of  morality,  or  becomes 
the  Saviour  and  Bedeemer  of  a  People.  Season  mnst  hold  the 
helm ;  but  these  supply  the  motive  power.  They  are  the  wings  of 
the  soul.  Enthusiasm  is  generally  unreasoning ;  and  without  it, 
and  Ijove  and  Faith,  there  wonld  have  been  no  Bienzi,  or  Tell, 
or  Sydney,  or  any  other  of  the  great  patriots  whose  names  are 
immortal.  If  the  Deity  had  been  merely  and  only  All-wise  and 
All-mighty,  He  would  never  have  created  the  universe. 

It  is  Genius  that  gets  Power;  and  its  prime  lieutenants  are 
Force  and  WiaDOM.  The  nnrnliest  of  men  bend  before  the 
leader  that  has  the  sense  to  see  and  the  will  to  do.  It  is  Genius 
that  mles  with  God-like  Power ;  that  unveils,  with  its  counsellors, 
the  hidden  human  mysteries,  cuts  asunder  with  its  word  the  huge 
knots,  and  builds  up  with  its  word  the  crumbled  ruins.  At  its 
glance  fall  down  the  senseless  idols,  whose  altars  have  been  on  all 
the  high  places  and  in  all  the  sacred  groves.  Dishonesty  and  im- 
becility stand  abashed  before  it.  Its  single  Yea  or  Nay  revokes 
the  wrongs  of  ages,  and  is  heard  among  the  future  generations. 
Its  power  is  immense,  because  its  wisdom  is  immense.  Genius  is 
the  Sun  of  the  political  sphere.  Force  and  Wisdom,  its  ministers, 
are  the  orbs  that  carry  its  light  into  darkness,  and  answer  it  with 
their  solid  reflecting  Truth. 

Development  is  symbolized  by  the  use  of  the  Mallet  and  Chisel ; 
the  development  of  the  energies  and  intellect,  of  the  individual 
and  the  people.  Genius  may  place  itself  at  the  head  of  an  unin- 
tellectual,  uneducated,  unenergetic  nation ;  but  in  a  free  country, 
to  cultivate  the  intellect  of  those  who  elect,  is  the  only  mode  of 
securing  intellect  and  genius  for  rulers.  The  world  is  seldom 
ruled  by  the  great  spirits,  except  after  dissolution  and  new  birth, 
In  periods  of  transition  and,  convulsion,  the  Long  Parliaments,  the 
Robespierres  and  Marats,  and  the  semi-respectabilities  of  intellect, 
too  often  hold  the  reins  of  power.  The  Cromwells  and  Napoleons 
come  later.  After  Marius  and  Sylla  and  Cicero  the  rhetorician, 
O^SAR.  The  great  intellect  is  often  too  sharp  for  the  granite  of 
this  life.     Legislators  may  be  very  ordinary  men ;  for  legislation 


FEUAW-CRAFT. 


Ai 


a  Tcrr  or^nniy  vork;  it  is  but  the  rinat  tssiio  of  a  mllliou 
miniXi. 

Till-  \w<Kvt  or  the  jiiirsc  or  lhn«wor3,  ooniparcd  to  thnt  of  the 
fpiril.  is  poor  ami  contemptible.  As  to  hiidn,  jou  mu,v  hiivo  agra- 
rian lairs,  find  equal  partilion.  But  a  mau'i  iutcU«ct  is  all  his 
oKii,  Itcltl  dirt'Ct  fi-oiu  God,  tn  itialJoQablc  tlcf.  Ic  is  tbc  tooet 
pot<nt  of  wciipvus  it)  the  hiniiijj  uf  a  I'aladin.  If  tlie  people  t»in- 
prolivnU  Force  in  Itie  physical  fQuse,  bow  macli  more  do  they  ror- 
crciicv  tilt*  intcllfctiial  I  Auk  llildehrand,  or  Lutlivr,  ur  J»yolu. 
Tliej"  fall  jiroitnite  before  it,  as  before  an  Idol.  The  niBittery  of 
mlatl  uTcr  miud  is  the  ouly  coDqni.-8t  worrb  baring.  The  other 
iujtires  Itoth,  and  (li.s5ol\-es  at  a  breath  ;  mde  afl  it  is,  the  great 
cabli'  fulls  di'wn  utid  simps  nt  lust.  But  this  dimly  i«aeuiblcs  tlie 
domihiou  of  th€  Creator.  It  does  not  need  a  subject  like  that  of 
VeXfT  the  Hemiit.  If  the  elroaui  be  but  brij^ht  imd  etning,  It  will 
gweep  likt!  a  j<priug-tidt>  to  tbb  {K>pulur  liearU  Xot  iu  word  only, 
bat  in  inteltectnul  ant  lies  the  fasciniition.  Tl  is  the  homage  lo 
the  Invisible.  This  t^wer.  koottod  with  Lore,  is  the  gulden  chain 
let  duKD  into  Ihe  wdl  of  Truth,  or  tliu  invisible  chain  that  binds 
the  runks  of  mankind  together. 

Inflnence  of  man  over  man  is  a  law  of  natnrp,  whetber  it  be  by 
a  ffrv'nt  ct^tate  in  hind  or  in  int^ll^it.  It  muy  mean  elavery,  a 
deference  to  tbu  eminent  human  judgment  Society  bangs  spirit- 
nally  together,  like  the  revolving  dpherca  above.  The  freeconntry, 
in  which  intellect  and  genius  govern,  will  endure.  Where  ihey 
■cTi'e,  and  other  influences  govern,  the  national  life  is  abort.  All 
lb«  Bfttioni  that  have  tried  to  govern  themselves  by  tbcir  smalleat, 
by  the  incBpnblw,  or  merely  reepectablcs,  have  com©  to  nought. 
OiDBtiturionB  and  Iavik,  without  Goniug  and  Intellect  to  govern, 
will  not  prevent  decay.  lii  that  aise  they  hate  the  dry-i-ot  and 
the  life  dies  oat  of  them  by  degrees. 

To  give  a  ualion  the  franchise  of  ttie  Intellect  is  the  only  sure 
mode  of  perpetuating  li'eedom.  Thid  will  compel  exertion  nnd 
geUeruUB  oare  for  the  people  ftom  those  ou  the  higher  seat4,  and 
honnrublc  and  inlolligcat  alleginnco  finm  tho^e  below.  Then  po- 
litical public  life  will  protect  hU  men  Qrom  self-abaaement  in  sensual 
porauil-e,  from  Tulgar  acts  and  low  greed,  by  givuig  the  uoble  oni- 
bitiuu  of  jngt  imperial  rule.  To  t-h'Tnte  tlie  people  by  teaching 
loving-kindness  and  wisdom,  with  power  to  iiim  tlmt  tcaclieti  bpgl ; 
and  so  to  develop  the  l^ee  State  from  tlie  rough  ashlar;— this 


33  UOBALS  AKD  DOGM^ 

is  the  great  labor  in  which  Masonry  desires  to  lend  a  helping 
hand. 

All  of  ua  should  labor  in  bnilding  np  the  great  monnment  of  pk 
nation,  the  Holy  House  of  the  Temple.  The  cardinal  virtues 
must  not  be  partitioned  among  men,  becoming  theexclusire  prop- 
erty of  some,  like  the  common  crafts.  All  are  apprenticed  to 
the  partners,  Duty  and  Honor. 

Masonry  is  a  march  and  a  struggle  toward  the  Light.  For  the 
indiridual  aa  well  as  the  nation,  Light  is  Virtue,  Manliness,  Intel- 
ligence, Liberty.  Tyranny  over  the  soul  or  body,  is  darkness. 
The  freest  people,  like  the  freest  man,  is  always  in  danger  of  re- 
lapsing into  servitude.  Wars  are  almost  always  fatal  to  Republics. 
They  create  tyrants,  and  consolidate  their  power.  They  spring,  for 
the  most  part,  from  eyil  counsels.  When  the  small  and  the  base 
are  intrusted  with  power,  legislation  and  administration  become 
but  two  parallel  series  of  errors  and  blunders,  ending  in  war,  calam- 
ity, and  the  necessity  for  a  tyrant.  When  the  nation  feels  its  feet 
sliding  backward,  as  if  it  walked  on  the  ice,  the  time  has  come  for 
a  supreme  effort  The  magnificent  tyrants  of  the  past  are  but  the 
types  of  those  of  the  future.  Men  and  nations  will  always  sell 
themselves  into  slavery,  to  gratify  their  passions  and  obtain  revenge. 
The  tyrant's  plea,  necessity,  is  always  available;  and  the  tyrant 
once  iu  power,  the  necessity  of  providing  for  his  safety  makes  him 
savage.  Beligion  is  a  power,  and  he  must  control  that  Inde- 
pendent its  sanctuaries  might  rebel.  Then  it  becomes  unlawful 
for  the  people  to  worship  God  in  their  own  way,  and  the  old  spir- 
itual despotisms  revive.  Men  must  believe  as  Power  wills,  or  die ; 
and  even  if  they  may  believe  as  they  will,  all  they  have,  lands, 
houses,  body,  and  soul,  are  stamped  nith  the  royal  brand.  "lam 
the  State,"  Baid  Louis  the  Fourteenth  to  his  peasants;  "the  very 
shirts  on  your  backs  are  mine,  and  lean  take  them  if  I  will." 

And  dynasties  so  established  endure,  like  that  of  the  Cnesars  of 
Rome,  of  the  Cffisars  of  Constantinople,  of  the  Caliphs,  the  Stu- 
arts, the  Spaniards,  the  G-oths,  the  Valois,  until  the  race  wears  out, 
and  ends  with  lunatics  and  idiots,  who  still  rule.  There  is  no 
concord  among  men,  to  end  the  horrible  bondage.-  The  State 
falls  inwardly,  as  well  as  by  the  outward  blows  of  the  incoherent 
elements.  The  furious  human  passions,  the  sleeping  human  indo- 
lence, the  stolid  human  ignorance,  the  rivalry  of  human  castes,  are 
as  good  for  the  kings  as  the  swords  of  the  Paladins.    The  worship- 


FEI-LOir-CBjUT. 


33 


pen  bare  all  bowed  so  long  to  the  old  idol,  that  thoy  cannot  go 
into  the  streets  aad  choose  another  Qraod  Llauui.  Ajid  so  the 
efftft*  Stato  lloale  on  down  the  pnddK'd  stream  of  Timo,  tintil  tli-? 
tcmpiit  ur  the  tidul  m'a  AiuL'oyvts  that  the  worm  baa  euiiimined  ita 
BtrDngth,  and  it  cruiubles  iuto  oblirioo. 

Civil  and  retigiuiifl  Fn-cduni  must  go'hjuid  in  haud ;  and  Pcnio 
cnlion  maturpa  thiun  bulh.  A  ])coplo  content  with  tiie  thnughta 
made  fgr  them  l>y  the  ]>rii-etj)  of  a  church,  will  bo  contt^ni  with 
Itoyalty  b^r  Divim-  JJight, — tho  Church  and  thfi  Throne  mtittuklly 
STistniDing  each  otb«r.  Th«j  wilt  eniotfaor  echisiu  aud  reap  iuli- 
d«lity  aud  iudifTprt-iico ;  and  while  tho  battle  for  fVi^cdoni  gots  on 
urotiud  Lhciu,  they  uiU  unly  sink  the  more  apHthoilcally  into  eervi- 
tode  aiyl  a  dwp  tranoe,  perhaps  occarsionally  latermptod  by  fnriou^ 
i»f  fmuBy,  Tullowtd  by  helptias  e^himstioii. 

P&5iK)lt^iu  is  not  ditlicuU  iu  any  laud  tliat  ha.s  only  known  out> 
mai^or  From  it«  chiUUiood ;  bat  there  is  no  hanlor  problem  than 
to  porfi«t  and  pt-i"[K-liitttc  fptie  gori-rnraont  by  the  pcoplo  tliom- 
■elvra:  Tur  it  ii  not  oni^  king  tbaiis  needed  :  all  niiiat  he  kings,  [l 
il  easy  to  act  np  Masaniello,  that  in  »  few  days  he  may  lall  lower 
tbsn1>efoTe.  Ittit  rreegoyt-mnient  growe  elowlyjike  the  individind 
human  facultioa;  and  likiMhe  ron-dl-trties,  fi-om  the  inner  heurt 
outward.  Liberty  is  not  only  tho  common  birth-right,  but  it  u 
loet  na  well  by  non-asiT  as  by  mio-tiHor.  It  dc-jtends  far  more  on 
tho  univcriial  tlfurt  than  any  nther  human  pruperty.  Il  biLt  no 
liuglo  Khrine  or  holy  well  of  pilgrimaj^  for  tlie  nation;  for  its 
ntrrs  shoiihl  burst  oat  freely  tVom  the  whole  soiL     * 

Tl>e  rr?o  pi^piilar  |x)wer  is  one  that  is  only  known  in  its  atrength 
In  Hic  hoar  of  adversity ;  for  all  its  tjials,  sacrifices,  and  expecta- 
tioDS  an?  ita  own.  It  ia  trained  to  think  for  itticir,  and  also  to  aot 
for  il<i>ir.  Wh<>ti  thti  enslaved  people  prui)tnit«  tht>m>ioIveA  in  tb<- 
diut  before  the  hnrricane,  like  the  alarmed  bea«ta  of  the  Qold.  lh<* 
frw  iiLtijiIe  stand  cnrct  bdure  it,  in  all  the  strcngtii  of  nnity,  in 
iclf-ivliiiuue.  iu  muloul  rtlianix-,  with  oflronlcry  against  nil  bur 
the  viiibk'  hand  of  God.     It  h  neiihcr  caat  down  by  calamity  oor 

ttod  by  nicci-aa. 

I  This  vmi  puwerof  endurance,  of  forbwiraneo,  of  patience,  and 
of  porformiinev,  ii  only  ne<]nired  by  continual  exercise  of  all  thi- 
fujictlunR,  like  the  healtliful  physiciU  hamau  vigor,  like  the  indi* 
Tidual  moral  rigor. 


34  UOBAI^  A^SH   DOQHA. 

And  the  maxim  is  no  less  true  than  old,  that  eternal  Tigilance  ia 

the  price  of  liberty.    It  is  cnriotiB  to  observe  the  universal  pretext 

by  which  the  tyrants  of  all  times  take  away  the  national  liberties. 

It  ie  stated  in  the  statutes  of  Edward  II.,  that  the  justices  and  the 

shcrifif  should  no  longer  be  elected  by  the  people,  on  account  of  the 

riots  and  dissensions  which  had  arisen.    The  same  reason  was  given 

long  before  for  the  suppression  of  popular  election  of  the  bishops ; 

anil  there  is  a  witness  to  this  untruth  in  the  yet  older  times,  when 

Home  lost  her  freedom,  and  her  indignant  citizens  declared  that 

liiiniiltuous  liberty  is  better  than  disgraceful  tranquillity. 
•  *«*•* 

With  the  Compass  and  Scale,  we  can  trace  all  the  figures  usee) 
in  the  mathematics  of  planes,  or  in  what  are  called  Geougtby 
uiid  Tjiioonouktby,  two  words  that  are  themselves  deficient 
in  nu'iuiing.  Geometry,  which  the  letter  G.  in  most  Lodges  ia 
miitl  to  signify,  means  measurement  of  land  or  the  earth— qt  Sur- 
veying; and  TRiaONOMCTHY,  the  measurement  of  triangles,  or 
ligtm'H  with  three  sides  or  angles.  The  latter  is  by  far  the  most 
aj)iini]iriuto  name  for  the  ecieneo  intended  to  be  expressed  by  the 
wi>rd  "(Jitmictry."  Neither  is  of  a  meauing  sufficiently  wide : 
for  nlthuugli  iHo  vast  surveys  of  great  spaces  of  the  earth's  sur- 
face, and  of  coasts,  by  wbicli  shipwreck  and  calamity  to  mariners 
lire  itvoidi'd,  are  effecfed  by  means  of  triangulation ; — though  it 
washy  the  same  method  that  the  French  astronomers  measured  a 
degree  of  latitude  and  so  established  a  scale  of  measures  on  an 
immutable  basis;  though  it  is  by  means  of  the  immense  triangle 
that  has  for  its  base  a  line  drawn  in  imagination  between  the  place 
of  the  earth  now  and  its  place  six  mouths  hence  iu  space,  and  for 
its  apex  a  planet  or  star,  that  the  distance  of  Jupiter  or  Siriusfrom 
the  earth  is  ascertained  ;  and  though  there  is  a  triangle  still  more 
Tftst,  its  base  extending  either  way  from  us,  with  and  past  the 
horizon  into  immensity,  and  its  apex  infinitely  distant  above  us; 
to  which  corresponds  a  similar  infinite  triangle  below — what  is 
above  equallUig  what  is  below,  imniensify  equalling  immengity  ; — 
yet  the  Science  of  Numbers,  to  which  Pythagoras  attached"  so  much 
importance,  and  whose  mysteries  are  found  everyifhere  in  the 
ancient  religions,  and  most  of  all  in  the  Kabalah  and  the  Bible,  ia 
not  sufficiently  expressed  by  either  the  word  "  Geometry"  or  the 
word  " Trigonometry. "  For  that  science  includes  these,  with  Arith- 
metic, and  also  with  Algebra,  Logarithms,  the  Integral  and  Differ- 


FELLOn  •CRAFT. 


85 


eiiHflJ  Calculus;  and  bv   iiii>iin8  of  it  are  worked  out  the  great 

{irobl«ni8  of  A&trouomy  or  tb<!  Lawti  of  the-  Stars. 

•  •  «  «  *  • 

Virtoe  is  but  heroic  braTrrr,  to  io  tJic  thin;?  Oionght  to  be  trae, 
in  spit«  of  all  enoroiee  of  ilc-^b  or  spirit,  in  dcsi>itu  of  aU  tempta- 
tijos  ur  meutti-ej.  linn  18  accoimtitWo  for  tho  w/jrightticss  of  his 
iloolrioi',  but  not  for  tho  rightnesi  of  it.  Devout  cutbusitum  n 
far  tmaier  tb»u  a  ^ood  actiou.  The  end  of  thought  is  ucttou ;  the 
fiok<  piir|io»e  of  Itfligion  is  sai  Kiblc.  Theory,  in  prpliticol  scieiici'. 
in  II 'jrtbh-:i3,  except  fur  the  purpose  of  \x:\Q%  rcnlizt-d  iu  ]uactice. 

Iq  every  credo,  religions  or  political.  a»  in  Lbe  eonl  of  man,  thtre 
art  tHii  regions,  tbt  Dialectic  and  the  Ethic ;  and  it  is  oulj  whtiO 
the  in-o  an»  harinotiiouHl}-  tjli--tided,  that  a  perl'eoC  di.tciplitie  i.^ 
«to1v(kL  There  arc  men  who  dialf^etiiwlty  are  Obristiana,  as  there 
arc  a  muUitiulL-  who  iliuluciically  are  Maiiuii^,  uiul  yaX.  who  un? 
ethioiUly  luUdvU,  us  tl]c»e  arc  etbicalijr  of  the  Prufiuic,  io  the 
stricteat  Bcnso  : — iutelleolual  bcUt-vera,  hut  pmcticul  ntbviiiis:  — 
lueu  wh"  will  write  you"  ETidvuei;i«,"  ill  pirfwjt  faith  in  tht-ir  htgic. 
but  caDDot  can?  out  tbo  Christian  or  M^^ooic  doctrine,  ovrtng  to 
the  strength,  or  Wi'akne39,of  the  Jlesh.  On  the  otluT  hand,  there 
trr  ni»n)'  dialectit-ul  tikeptiets,  but  ctbimi  believers,  ui;  there  arvT 
niiuiy  MasuuK  who  bare  nerer  imdergimL'  initixliim ;  und  us  ethics 
trv  tbo  end  and  purpoM  of  religion,  so  arc  ethical  hRlicrcrs  the 
mofl  north y,  lir  Unitf/urAri^htis  bt;ttcrtbnn  lie  that  Mi'nX.'^  right. 

Itnt  yon  muKl<  not  act  npun  tliv  by|K>tIu-&it!  that  all  men  arc 
bypocriUi»,  vhoie  conduct  docs  not  sqnari.'  with  tlieir  scatiuieut^. 
_  No  viiw  i*  niorr  rare,  fur  no  task  is  ninw^dinicalt,  than  av^loriintio 
hjpiwrisy.  >Vhea  the  Brnuigogae  fieconies  a  Usurper  it  does  not 
follow  that  ho  wiu  all  the  tinio  a  hypocrite.  Shallow  lucn  only  sii 
judge  of  others. 

The  truth  is,  that  creed  hu«,  in  gcncrah  very  little  in0n«uoe  vn 
tlic  conduct;  in  religion,  on  that  of  the  iiidiTidnal;  in  politics,  on 
tbnlof  party.  M  a  geiierul  thing,  the  Miihnmotan,  in  Wu  Orient, 
ie  far  mure  honest  aud  trnslwortby  tlian  tb.^  Obristiim.  A  (wfijiel 
of  Love  in  the  montbt  is  an  Ar»tar  of  PcrM-ctition  in  the  heart. 
Men  who  Ijeljerc  in  ctertinl  diminalJon  and  a  lilenil  sen  of  fire  niid 
brimstone,  incur  the  certainty  of  it,  according  to  their  cnwl.  on 
the  alightest  temptation  of  appc-titu  or  passion.  TivdvetinHtiou 
insiflleou  the  necessity  of  g(tod  works.  In  iliwonry,  at  the  least 
Quw  of  padsion,  oiu'  b*£k.-u):s  ill  of  another  behind  big  back ;  and  so 


5i  X0EAL6  ASD  DOGTLk. 

fbT  &oni  the  **  Brcttherfaood~  of  Bine  Masonir  being  real,  and  tbe 

t-'.-irmii  jikdre^  caotaiDed  in  the  nse  of  the  word  "  Brother"  beiu^ 

(vmplied  «ith.  extraordinajT  pains  are  taken  to  ehov  that  Masonry 

ic  a  son  of  HliEtractioD.  vliich  ecotub  to  interfo^  in  vwMlr  mat- 

lei^    Tht  mle  mar  l>e  rt-gardtd  as  unirersal,  ihat,  whwe  tbeie  is 

b  choice  TO  W  madt-.  a  Mason  wil]  pre  his  Tote  and  inflsence,  in 

jolJDts  and  baFiness.  to  th*r  lese  qnali£ed  pro&ne  in  preferEsoe  to 

iLe  Unc-r  r^iiali£t4  Mason.    One  vil]  take  an  oath  to  oppoee  any 

ciiiiiTfn]  DforpatioD  of  jower.  and  then  betxtme  the  ready  and  even 

chSfT  in=tnuneni  of  a  usuiper.    Antrther  »ill  call  one  "Brotlier,* 

and  then  j'hiy  wward  him  the  pan  of  Jndas  Ijicajiot,  or  stnke 

LiuL  at  Juab  did  Abner.  under  the  fiAh  rib.  viih  a  lie  irboBP  an- 

iij'.>rehij.>  if  ^\.t  tci  be  trsctd.    Ma^nrr  does  not  diange  fannuD 

iiuiur^  and  cannoT  make  honest  men  ont  of  bom  knaves. 

While  Ton  are  eriU  engaged  in  preparation,  and  in  aociunnlaring 

J 'rinfij-lef  fw  faiure  nse,  do  not  fttrgvt  the  vordg  of  the  ApoEile 

Jamee :  -  For  if  anj  be  a  hearer  of  the  word,  and  not  a  doCT,  be  is 

like  TUiW  a  man  beholding  his  nainral  fcce  in  a  ^ass,  for  he  be- 

L.-ld^ih  Limaelf.  and  goeth  swar.  and  straighTway  forgptieth  what 

nittmit-r  of  mau  he  was:  but  whctso  louketh  into  the  perfect  law  of 

L"l«Trr,  and  txintimietb.  he  t«eing  not  a  forgetftU  hearer,  bni  a  doer 

(■f  ibr  work.  ihi£  man  shall  be  blessed*in  hi?  work.    If  any  man 

lun'iijg  yon  seem  t«  be  religions,  and  bridleth  not  his  tongne.  bnt, 

(i':-t*':Teih  his  own  heart,  this  man's  religion  is  rain.  .  .  .    Faith,  il 

i;  liaib  not  works,  is  dead.  l:<eing  an  abstraction.    A  man  is  josti- 

fii^  I'y  works,  and  not  liy  faith  only.  .  .  .  The  devils  believe, — and 

tremble.  ...    As  the  l<ody  wiihont  the  heart  is  dead,  eo  is  futh 

withom  works." 

•  ••••• 

In  ]«<:'liticai.l  science,  also,  five  gorenunenTS  are  ereci*>d  and  fit* 
(■■■usrirntionE  fnuned.  upon  some  simple  and  intelligible  theoiT, 
X'ji'.iL  TbatevfT  thec?rr  they  are  basi-d.  no  sound  conclnsion  is  to 
b--  T-'taebed  esciepi  bT  carrnng  the  thrt'iy  oni  withont  flinching^ 
'U'.rJh  iij  ftrgnmeni  on  constinirioDal  questions  and  in  practioe, 
!^L,-iLt  fnim  the  true  tbecrr  tbrC'Ugh  rimidiiy.  or  wander  friwn  it 
iii/'Hi^L  wuni  of  ihe  logical  faciihT.  or  iransgrejs  against  it 
"ii:r'iiiiri-  jtustii'ju  tir  on  iht  jilea  of  iirtiessity  or  ex]x<dit-ncy.  and  yon 
iii:'->  OTiul  tir  invasioij  f<f  rigbtft.  laws  that  offt-nd  against  fira 
ji-u';jiW..  ntrarpatjoii  of  illegal  jN:>wers.  or  abnegaiicai  and  abdicft- 
UoL  o]  i^iumuit:  authority. 


FELLOWM^EAFt 


37 


Co  not  forget,  either,  that  a»  Ibe  ehovy,  BU]Kiri]da1,  itupiiilL'ut 
and  N:If*couccital  uilt  almost  alwAfs  bo  preferred,  rrm  iu  tttnioat 
aUi-ss  of  duugiT  nod  c^Uimity  of  tlll^  State,  tu  tlit  miui  of  wtlid 
loiruing.  large  intcUt-'ut,  itud  oatliolic  svui)>ntltit;;^  Ix^uiiisu  Iu-  is 
DMivT  tJut  common  populur  and  Ic^slutiv*}  level,  to  tho  liighc-At 
troth  is  nut  iK>(;i.4ptalila  to  lfii>  ruimit  of  munkiiid. 

'When  tioLOX  wm  luked  if  hi  bad  giriui  his  vountrjmen  tliD  best 
laws,  bo  answcnrd.  '■  T/iv  btfi  they  are  cnpabU  of  rvceiving''  Tlua 
if  one  of  ills  prnfi>iint]p«t  ulltnincia  iki  n;conl:  and  ypt  like  nil 
gn-At  tniUii!,  so  fiimjilt;  115  ki  l>e  rardj  coiu]jn;l»Midi-cl.  It  cuolains 
the  vhok  ]}IuLiMoplir  of  Utitory.  It  uttt^a  a  truth  vhich,  bad  it 
U't-H  ri«i>gTii«eil,  would  linw  gaiod  men  &u  immouaity  of  rsiiu,  idle 
di«|mlM,  luid  Lave  lod  tliL-ui  into  tin-  clL-arcr  jwtba  of  kuon1i?ilj{e  in 
tba  P&8t  It  mnuifi  this,— that  nil  iriillia  are  Truthg  vf  Ptriwl, 
and  not  truUis  for  eternity;  tliut  uhuU'vor  grcjit  fiu>t  hun  liad 
stnmgth  and  vitality  euougU  lo  make  itself  reul.  wliulbcr  uf  n-ligiun* 
momld,  gorerniuent,  or  of  wliiitcvef  else,  uud  tu  find  plucc  iit  this 
world.  Iiaa  ljft;n  a  truth /«-  Me  iim<,  antias  gwtdas  tnvH  mere  cajta- 
Ue  of  remcing. 

So,  tuoy  with  gruat  men.  Tli«  intellect  and  cajocily  of  11  jHWpla 
btu  n  tiingli-  mtiuiniv, — tbitt  of  tin-  gvvnt  mi'O  whom  Proviilciioo 
^vvti  it,  iiud  tirbani  It  rtrtivM.  'VhvK  hart*  :ilway.f  been  m«n  loo 
gmit  ftn*  thoir  timoor  Ui<'ir  |>ti>|>le.  Every  pi'opli;  rnnkv^  tueh  ntcn 
only  itfl  iilulp.  uit  it  is  uiintbl*.-  *•(  oi)iii|>rijioiiiliii<r. 

To  im|H>»v  iiluul  truth  or  luw  upoa  itu  uicuihiHu  mid  mvruly  real 
nan,  moat  orcr  be  u  Tain  and  empty  apcculatioa  Tbfi  law«  of 
eymiHithy  govern  iu  this  ag  Ihoy  do  in  regunl  to  uiou  who  uro  ]mt  tt 
tb<^  ht>*d.  >V4?  <Io  not  know,  as  yet,  what  fjiittlificattoiis  the  *«ht<cp 
Insist  on  in  u  Ivadvr.  With  men  tvho  are  too  high  int«lle<!lii)i1ly, 
tilt  niasH  have  ils  littlr  Ayiiipiichy  ;w  they  linTe  with  the  stars.  When 
Bmlkk,  the  n-t.-iL'iil  elatCAUinii  Kligliiud  iver  had,  l\>?c  to  sjH-itk,  (Le 
IIuniK  of  (V^mnions  was  depopulntud  ai  optiQ  au  sji^reed  siguitl. 
There  it  M  little  frmptithy  bt-lweeu  tho  mass  and  the  hj>;hest 
TtPTtta  TIw-  highest  truth,  being iiKii)mi)reh^(isihIt<  t^i  theniau  of 
Ktlilios,  08  the  high«€t  man  is,  and  lArgely  abovo  bis  levvl,  will  bo 
SJ^rvat  'I  '  .  ^  .    .  ^^  t<)  an  iinintelU-t^lnal  man.    Thepro- 

finuidMt  '  1    -lisnity  mid  I'hiloitopiiy  wnnld  \k  hktv 

Jargon  and  babble  to  a  Fotawalomie  Iiidinn.  The  popubir  uxpla- 
Bitians  nf  tlie  syniU^ls  of  Maeonrj- are  fitting  for  the  ninllltude 
thnl  buve  ewarim-d  into  the  TcUipU-fi, — U-iug  fully  up  to  the  level 


38  MORALS   AND   DOOHA. 

of  their  capacity.  Catholicism  was  a  vital  truth  in  its  earliest  ages; 
bat  it  became  obsolete,  and  ProtestaDtiam  arose,  flourished,  and 
deteriorated.  The  doctrines  of  Zoroaster  were  the  best  which 
the  aucient  Persians  were  fitted  to  receive ;  those  of  Oonfitciub 
were  fitted  for  the  Chinese ;  those  of  I^Iohaumed  for  the  idolatrons 
Arabs  of  his  age.  Each  was  Truth  for  the  tima  Each  was  a 
Gospel,  preached  by  a  Eeformee;  and  if  any  men  are  so  little 
forttmate  as  to  remain  content  tlierewith,  when  others  have  at- 
tained a  higher  trnth,  it  is  their  misfortune  and  not  their  &alt. 
They  are  to  be  pitied  for  it,  and  not  persecuted. 

Do  not  expect  easily  to  convince  men  of  the  truth,  or  to  lead 
them  to  think  aright  The  subtle  human  intellect  can  weave  ita 
mists  over  even  the  clearest  vision.  Bcmember  that  it  is  eccentric 
enough  to  ask  unanimity  from  a  jury;  but  to  ask  it  from  any 
large  number  of  men  on  any  point  of  i)olitical  faith  is  amazing. 
You  can  hardly  get  two  men  in  any  Congress  or  Convention  to 
agree; — nay,  you  can  rarely  get  one  to  agree  with  himself.  The 
political  church  which  chances  to  be  suj)remc  anywhere  has  an 
mdefinite  number  of  tongues.  Ilow  then  can  we  expect  men  to 
agree  as  to  matters  beyond  the  cognizance  of  the  senses?  How 
can  we  compass  the  Infinite  and  the  Invisible  with  any  chain  of 
evidence?  Ask  the  small  sea-waves  what  they  murmur  among 
the  pebbles !  How  many  of  those  words  that  come  from  the  invis- 
ible shore  are  lost,  like  the  birds,  in  the  long  passage  ?  How  vainly 
do  we  strain  the  eyes  across  the  long  Infinite !  We  must  be  con- 
tent, as  the  children  are,  with  the  i>ebbles  tliat  have  been  stranded, 
since  it  is  forbidden  us  to  explore  the  hidden  depths. 

The  Fellow-Craft  is  especiiilly  taught  by  this  not  to  become 
wise  in  his  own  conceit  Pride  in  nnaound  theories  is  worse  than 
ignorance.  Humility  becomes  a  Mason.  Take  some  quiet,  sober 
moment  of  life,  and  add  together  the  two  ideus  of  Pride  and  Man; 
behold  him,  creature  of  a  span,  stalking  through  infinite  space  in 
all  the  grandeur  of  littleness !  Perched  on  a  speck  of  the  universe, 
every  wind  of  Heaven  strikes  into  his  blood  the  coldness  of  death; 
his  soul  floats  away  from  his  body  like  the  melody  from  the  string. 
Day  and  night,  like  dust  on  the  wheel,  be  is  rolled  along  the  heav- 
ens, through  a  labyrinth  of  worlds,  and  all  the  creations  of  God  are 
fliiming  on  every  side,  further  than  even  his  imagination  can  reach, 
la  this  a  creature  to  make  for  himself  a  crown  of  glory,  to  deny  his 
own  flesh,  to  mock  at  his  fellow,  sprung  with  him  from  that  dust 


FBUOfr-CBAFT. 


i9 


toirhich  loth  trill  soon  Ktorn?  Do«6  the  proud  mau  not  err? 
Doci  ho  notenffor?  Doob  he  not  dk?  Whan  ha  pt^asoae,  is  lio 
tittle  itmpprd  shod,  by  dinicultke  ?  >Vlii'a  he  acts,  does  be  never 
■ocriimh  to  the  leinptntitjns  of  pleasure  ?  When  he  live*,  is  he  free 
ftrom  [luiii?  Do  ihc  iliscJusiM  tioL  cluiin  hiinud  their  pix'y?  Wlicn 
be  diee,  can  he  escape  the  common  gmva?  Prido  is  not  tho  huri- 
Xogeot  man.  Tlumilitv  ehouhl  dwell  ivitli  fraJltr,  luid  utonc  fur 
igni>nuice,  error,  aitd  imp-.'rfccticni, 

>J«ither  should  (he  Maiou  l>o  o%-er-aiaiow8  for  office  and  honor; 
llowevcr  cerUtiuIr  ho  muy  feel  thui;  1k>  has  the  capscit;  to  serve  Uie 
State.  Ho  shntild  neither  sook  nor  Bpiim  honors.  It  U  good  to 
enjuj  thv  blessings  of  furtnne;  it  in  better  to  submit  withoat  a 
pang  lo  tlieir  loss.  The  grentest  deeAa  are  not  done  in  the  glare  of 
light,  and  befure  the  eves  <if  the  popnluce.  He  whom  God  hue 
gillcd  wilb  a  lovt*  of  retirement  tvosseascs,  as  it  verc,  an  additional 
sensu;  anil  amon^  the  \iist  and  noble  sconca  of  nntnrv,  we  find  tlie 
beliu  for  llif  voiuids  ire  hare  received  among  the  pitiftil  eliifts  of 
folic;- ;  for  the  attachment  to  Holitade  ie  the  surest  pi-eservadve 
(tMta  llie  ills  of  life. 

Bui  Rcfiguation  »  the  more  noble  in  proportion  aa  it  is  the  leea 
{mefiiw.  IIt:tirt:meut  IS  onl;  a  morbid  selfishness,  if  it  prohibit 
exertions  for  others;  at»  it  is  only  dignified  and  noble,  when  it  ia 
the  sliude  whence  the  oracles  iesne  that  are  tu  instruot  luaukind ; 
and  rr;ti ri'meiit  uf  this  mihirt)  \6  tho  sole- i<ecltuian  n'hirb  a  good 
and  wise  man  will  covet  or  commend.  Tho  very  philosophy  which 
nmlu:6»acli  ft  man  coTctthu  guiei,  will  make  him  eschew  the  tnn- 
li'/iVv  of  llic  hermituge.  A'l-ry  little  praiscworthj  would  'Lord 
BfiuxnuiinKE  have  siH'mud  nniong  bi^  hnymakorg  and  ploughman, 
if  araoug  haymalcera  and  plonghmeii  he  had  looked  nith  an  indif- 
ferent eve  ii]ii>n  a  pn:>11if2:ate  uitnieter  and  a  venal  Parliament. 
Vei^'  tittle  intciexl  wuuhl  have  allachetl  lo  his  beans  and  retches, 
if  bnns  and  vetchos  had  cansed  him  to  forget  that  if  he  was  hap- 
pier <Ai  n  fanu  he  coitld  Ih>  nion?  uEii'fnl  in  a  8euHte,  and  madu  him 
fori-tjo.  iu  the  sphere  of  a  baililf,  all  caro  fur  re-entering  that  of  a 
Icgiflutor. 

Kfiiiifuibcr,  uIhci,  that  ihsK  is  an  edncution  which  quiekenR  the 
]nl*-lW't,  and  Iuuvdh  tho  heart  holluwer  or  harder  than  before 
There  are  ethical  Imhuub  in  the  lawa  of  the  hcni-cnly  bodies,  iu  the 
pn»iMTt!«'>i  of  i-arthly  ck-nients,  iu  geogniphy,  chenuHtrj-,  gwdwgy, 
uud  all  I  he  material  scivnce^.    Tluuge  arc  Hymbuls  of   TruthijL 


40  yOBALS  XSD  DOGMA. 

t 
]*iY>p(>rtie8  are  sViiiImIb  of  Truths.     Science,  not  teaching  moral 
ttiid  H))iritiiut  truthi),  is  dead  and  dry,  of  little  more  real  value  than 
h;  o;niinit  to  the  memory  a  long  row  of  Quconnected  dates,  or  of 
tli(!  miiu(;8  of  bugH  or  hutttirfliea. 

ChriHtiunity,  it  is  said,  begins  from  the  burning  of  the  ialae  gods 
by  th(!  iK!0]du  themselves.  Education  begins  with  the  burning  of 
our  intellectual  and  moral  idols:  our  prejudices,  notions,  conceits, 
our  W(»rtliles8  or  ignoble  purposes.  Kapecially  it  is  necessary  to 
uhake  olF  the  love  of  worldly  gain.  With  Freedom  comes  the 
longing  fur  worldly  advancement  lu  that  race  men  are  ever  foil- 
ing, rising,  running,  and  fulling  again.  The  lust  for  wealth  and 
the  abject  dread  of  poverty  delve  the  fizrrows  on  many  a  noble 
brow.  The  gambler  grows  old  as  he  watches  the  chances.  Lawful 
hazard  drives  Youth  away  before  its  time ;  and  this  Youth  draws 
heavy  bills  of  exchange  on  Age.  Men  live,  like  the  engines,  at 
higli  pressure,  a  hundred  years  in  a  hundred  months;  the  ledger 
hoconios  the  Bible,  and  the  day-book  {he  Book  of  the  Morning 
I'niyer. 

llt'iice  flow  overroachings  and  sharp  practice,  heartless  traffic  in 
which  the  eaintalist  buys  prodt  with  the  lives  of  the  laborers, 
BiHTulatious  that  coin  a  nation's  agonies  into  wealth,  and  all  the 
other  devilish  enginery  of  Mammon.  This,  and  greed  for  office^ 
arc  the  (wo  columns  at  the  entniucc  to  the  Temjde  of  Moloch.  It 
is  doubtful  whether  the  latter,  blossoming  in  faleehood,  trickery, 
and  fraud,  is  not  even  more  jieniieious  than  the  former.  At  all 
events  thoy  an.>  twins,  and  fitly  mated;  and  as  either  gains  control 
of  the  unfortunate  subjtK't,  his  soul  withers  away  and  decays,  and 
at  lot't  dios  out  The  souls  of  half  the  human  race  leave  them 
long  K'fore  they  die.  The  two  greeds  are  twin  plagues  of  the  lep- 
i\>sy.  and  make  tlie  man  unclean;  and  whenever  they  breajE  out 
thoy  spread  imiil  "tbey  cover  all  the  skin  of  him  that  hath  the 
pl:igiu\  from  his  head  evou  to  his  foot.~  Even  the  raw  flesh  of  the 
hosirt  Ixxvmoj  unclean  with  it. 

Alexander  of  Maoo<U>n  h:is  loft  a  s.inug  l>ehind  him  which  has 
snrviveti  his  couijuosis:  -.Vt'/Aiwtj  is  noi'ler  thitn  irort"  Work 
only  can  tt>ep  even  kinjs  re?ivotable.  And  when  a  king  is  a  king 
ind<xsi.  it  is  an  honorable  office  to  give  tone  to  the  manners  and 
moraJs  of  a  nation ;  to  set  the  example  of  virtuous  conduct,  and 
i>:£tore  in  spiht  the  old  schools  of  chi\-alrT.  in  which  the  young 


FELLOW-CHAPT. 


41 


manhood  may  be  nurttued  to  real  grcatDess.  Work  ami  vagix 
Mil  giy  together  in  meu'u  mindd,  in  tlje  moat  royal  instil ntion^ 
We  luuBt  erur  nome  tu  the  idea  of  real  work.  TIio  rest  that  fol- 
lows labor  slionlii  be  awt'cltr  than  thi*'rcvit  nhich  follows  reet^. 

Let  no  Fellaw-Cntft,  imngitiL-  iliiit  Oxo  work  of  the  lowlr  aud 
itninflucDtial  ts  not  worth  the  tiling.  Tht-rc  is  uo  legal  limit  to 
tlw  [KMsibiR  inlluenRcK  of  a  ^>ii  du-i-il  or  A  wiacr  word  or  a  ^-aoruus 
elfMt  Xotbiiig  if  rcallj  i^iikill.  M'hocvcr  is  o|kd  to  the  deep  pcn- 
btitttjoD  of  nature  knows  this.  AltJioiigli,  indeed,  uo  absolnto 
satisractiou  may  be  vouchsaft-d  to  pliiIos<ipliy,  any  moro  in  circum- 
sertbiug  the  causo  than  iu  Itmiting  the  viivct,  the  man  of  thought 
oud  cuotcmplulion  iUlU  iuto  uiifalhomuble  i>CKtaci^^  iu  viow  of  all 
the  decomiwsitiona  of  forces  a-aulting  in  unity.  All  works  for  all. 
Dvaiructiou  ia  noi  aunibilatiou,  bul  re<;cui- ration. 

Al^ttbrn  a]iiilie»  to  the  liluudit;  the  nuliunco  of  the  atar  Itctivfits 
the  rose;  no  thinker  would  dare  to  say  that  the  pcrfiuinj  of  th« 
hawthorn  .18  nt*el&sH  to  tliu  ronstellations.  Who,  then,  can  cnlcu- 
bto  tb«  paih  of  the  molooulo?  How  do  wo  know  that  tho  crvn* 
tiuus  of  worliU  ure  nut  detcrminetl  W  the  fall  of  grains  of  Hind? 
Who,  then,  niider8tn.nds  the  reciproen)  flow  and  ebb  of  the  iafi> 
uitclj  {•real  and  the  iuUailely  small;  the  echoing  of  caiiEi?a  in  the 
abyeeea  of  Winning,  and  the  avalanchea  of  creation?  A  flesli- 
ttorm  Is  of  acconnt ;  the  small  is  great;  the  great  is  small ;  all  is 
in  tKjuilibriiim  iu  uecefiaty.  There  are  marrcUous  relations  be> 
Iwfcn  liuinj^and  tbingii;  in  Ibin  ira'shanHtilil4>  Whok.>,  from  san 
to  grub,  tliere  U* no  scorn:  all  need  each  other.  TJght  dwa  not 
carry  lem-strial  iM-rfiimes  into  the  azure  dt'iithN,  without  knowing 
what  it  duv«  with  them;  ni||;htditftributvs  Uieiitenari'dwnci'  to  th« 
sle«}>tu^  jilaiits.  Krt-ry  bird  which  flies  hm  thu  Ihnmd  of  tho  Infi- 
uitQ  in  it«  claM*.  UL-rmination  iiicludra  the  batctuDg  of  a  meteor, 
and  the  lap  of  a  swallov'g  bill,  breaking. the  ef^ ;  and  it  Icadbfcr- 
wanl  the  birth  of  an  earth-worm  and  the  advent  of  a  Socrates. 
When-  the  tc'U-scope  ends  ihe  microsooiw  logins.  Which  of  them 
,tbc  grnoder  view  ?  A  bit  of  mould  in  a  Fleiad  of  flowers — a  u«liala 
iji  ui  anl-hill  of  stum. 

Thvro  is  tho  ^ame  and  a  still  more  wondcrfnl  interpeuet  ration 
betwettu  the  things  of  the  intellect  and  the  tliiuj^  of  matter.  Kle- 
incuts  and  principles  arti  miu^^ted,  combined,  esiMHised,  multiplied 
oca  by  another,  to  sacb  a  degrL>e  us  to  briii^  the  material  world  and 
Lhe  mural  world  into  Ibu  £tunu  light     rheiiomena  ore  perpetually 


MOKALe  AKD   DQQVA. 


folded  buck  npon  tbemselT«s.  la  Uie  vast  cosmical  changes  the 
Qniv«rsa1  life  cornea  tind  goes  in  nnknoim  quautlties,  cnv«lopiag' 
oil  in  the  iniHsihlo  mystpry  of  the  enmnHtiona,  losing  uo  drfaiu 
from  no  single  ^lep[>,  HDwing  an  nniinalcnlp  lieiv,  cnimbliug  a  star 
there,  oHcilliLting,  nnd  winding  in  cun'M ;  making  a  force  of  Light, 
and  an  element  oi' Thought.;  di^fpniinated  am!  indiTi^iljle,  di»« 
aolviog  all  BftTO  that  point  without  length,  breadth,  or  thickiK-««, 
The  Myself;  reducing  crcrjihing  to  th«  Soul-olotn;  making 
evcrvihing  blossom  intx)  Ood:  cntiiugling  nil  oclivitic-g,  from  tha 
bighesl  10  the  lowt-st,  in  the  ohscuril}'  of  a  dizzying  mwihiiuisin ; 
haugiug  the  flight  of  an  iiisecl  uiwa  the  moT«moutof  the  earth; 
auhordinuting,  jMrliaiH,  if  oiilj  by  the  idt-utily  of  tlie  law,  the 
ecct-ulric  evolutions  of  the  comet  in  ttie  firmunK'nt,  to  tlie  whirl- 
ings  of  the  iaftuoria  in  tl)«  drop  of  water.  A  mechouieni  made  of 
miad,  the  Brst  motor  of  which  ia  Ihu  giiat,  and  it«  lost  wheel  the 
sodixic 

A  peasant-boy,  guiding  Bdlow  hy  the  right  one  of  two  roiid)i,the 
other  being  impaasalitc  for  unillcnp',  enables  him  to  reach  Waterloo 
in  time  to  saYD  Wollington  from  a  defeat  tliat  would  liaru  hii-n  u 
rout ;  and  eo  enables  the  kings  to  imprieon  ^apoloon  od  a  barren 
rock  in  mid-occftn.  An  unfaithful  smith,  by  elovenly  shoeing  of  a 
horse,  causes  his  huneiietts,  and,  he  stimibliug,  the  Oftreer  of  his 
world-conquering  rider  ends,  and  the  destinies  of  ompires  ata 
changed.  A  generous  otScer  permits  an  hnprisoried  muimrcb  to 
end  his  game  of  choss  befon;  h^udin^  Uiin  lo  the  lluck  ;  and  lui'an- 
wbilu  the  usurper  diM,  and  the  priaiuer  n-aM»uda  the  thioue. 
An Qnskiltfhl  vorkmnn  niuiiri  the  oompni«^  or  malice  or  stupidity 
disarranges  it,  the  ship  miRlukt^  bor  eoiir^o,  the  wnvfs  swallow  n 
CsHir,  oud  a  uew  chapter  is  writteji  in  the  history  of  a  world. 
What  we  call  accident  is  but  the  adamantine  chiun  of  indissoluble 
connection  between  ult  crejtlcil  tliiiig3.  'I'lie  luciist,  hatched  in  the 
Arabian  eands,  the  «mall  worm  that  deetroys  the  cotton-boll,  one 
making  famine  in  the  Urieiil,  the  other  closing  the  milUaiid  starv- 
ing  the  workmen  and  their  children  iu  the  Occident,  with  riots  aud 
niusMOcres,  are  as  much  the  uiiuisters  of  God  as  the  oorthquako ; 
and  the  late  of  natiuna  de|Kruds  more  ou  them  (lian  un  the  intel- 
lect of  ifa  kings  and  Icgislulors.  A  civil  war  in  America  will  end 
in  shaking  the  world ;  and  that  war  may  be  caused  hy  the  rote  of 
•ome  ignorant  prizc-ligbter  or  erased  (anutic  in  a  city  or  iu  n  Con 
£r«as»  or  of  some  etupid  boor  in  an  obecoN  country  parish.    The 


FBLLOW-CBAST. 


43 


electricity  of  nniverw'.  syinpuUiv,  of  nction  and  reaction,  perrntles 
eTerTt.hing,  the  itlaRet«  imd  the  tnotea  in  the  m»be»tn.  Factist, 
with  hia  fTpci,  or  LornER,  with  hid  surnioiiB,  worked  greater  re- 
snlldtbun  Alivxnuitcr  or  Uuitnibal.  A  single  thought  souetimea 
■nfficit*  to  overturn  a  Apiosty.  A  silly  mag  (iid  more  to  anseat 
Jifnes  the  Sccoud  thau  the  ncfjuitmi  of  thu  Bishops,  Voltaire, 
Condoroct,  and  Koustcau  uttered  words  that  will  ring,  in  cfaangs 
aud  rerolotiong,  through  all  tlie  ages. 

Renjpinher.that  thongh  life  U  short, Thought  and  the  influenops 
of  what  we  do  or  saj,  nre  immort-al ;  and  that  no  calculns  has  yot 
pretended  to  osoerlain  the  law  of  proportion  'botweeu  cause  and 
cflVct.  The  hammer  of  an  English  blacksmith,  smiting  doTn  ao 
insolent  official,  led  to  a  rebollion  which  came  near  boinff  a  revo- 
latioo.  The  word  well  spoken,  tbe  deed  Gtly  done,  even  by  tbe 
feebWt  or  humblest,  cannot  help  hut  have  their  effect.  More  or 
luas.  the  efl'ect  ie  inevitable  aud  eternal.  The  wiliocs  of  tlie  great- 
est deuds  muj  die  away  like  thu  echoes  of  a  cry  among  the  clil&* 
and  what  has  lieea  done  seem  to  the  human  judgment  lu  have 
beca  without  re«uU.  The  unconsidered  act  of  the  poorest  of 
men  may  6re  the  train  that  lends  to  the  subterraneaD  mine,  and 
an  empire  be  rent  by  the  explosion.     # 

Tbe  power  of  a  frto  people  is  oOon  at  the  disposal  of  a  single 
and  seemingly  an  nnimportant  iudiridnnl ; — a  U-rrible  and  trutb- 
ta\  power;  for  such  a  ijeoplw  feel  with  oue  heart,  and  therefore  can 
lift  uj>  their  mji-iad  arms  for  a  eiiigle  bhiw.  Aud,  again,  there  is 
no  graduated  ecale  tvv  the  measurement  of  the  intluencoa  of  differ- 
ent intclleet?  njvm  the  popular  mind.  Peter  the  Hermit  held  no 
office^  yol;  what  a  work  ht;  wrought! 

«  *  V  *  *  • 

Prom  the  poliliral  point  of  view  th^re  ishiita  single  principle, — 
the  aorereignty  of  man  over  hinisi-If,  Tliis  sovrreigniy  of  one'a 
aelf  over  one'a  self  is  called  Libertt,  Where  two  or  sereral  of 
tfcese  eovereigntiea  awttoiute.  the  State  U-gins.  fint.  in  this  assoeia- 
tioa  there  is  no  abdication.  Kaeh  sovereignty  parta  w-ith  a  certain 
portion  of  itself  to  form  the  common  right  That  portion  is  tbo 
ean»  for  all.  Tliere  is  equal  contribution  by  all  t«  tht  joint  sov- 
ereignty. This  ideality  of  ooucession  which  eauh  niakeit  to  all,  is 
KQUALirr.  The  commou  right  ia  nothing  more  or  lesa  than  th« 
.  pnrtcrtton  of  all,  pouring  ita  rays  uu  cacli.  This  protection  of 
caoh  by  all,  is  Fuatkiikitt. 


a  MORALS   AND   DOQUA. 

Liberty  is  the  aimnnit.  Equality  the  base.  Equality  is  not  all 
Togetation  on  a  level,  a  society  of  big  spears  of  grass  and  atunted 
oaks,  a  neighborhood  of  jealousies,  emasculating  each  other.  It  is, 
eiyiliy,  all  aptitudes  having  equal  opportunity ;  politically,  all  votes 
having  equal  weight;  religiously,  aU  consciences  having  equal 
rights. 

Equahty  has  an  organ; — gratuitous  and  obligatory  instruction. 
We  must  begin  with  the  right  to  the  alphabet  The  primary 
school  obligatory  upon  all ;  the  higher  school  offered  to  all.  Such 
is  the  law.  From  the  same  school  for  all  springs  equal  society. 
Instruction  I  Light  I  all  comes  from  Light,  and  all  iretams  to  it 

\Ve  must  learn  the  thoughts  of  the  common  people,  if  we  would 
be  wise  and  do  any  good  work.  We  must  look  at  men,  not  so  much 
for  wliat  Fortune  has  given  to  them  with  her  blind  old  eyes,  as  for 
the  gifts  !Naturn  has  brought  in  her  lap,  and  for  the  use  that  has 
been  made  of  them.  We  profess  to  be  equal  in  a  Church  and  in 
the  Lodge :  we  shall  be  equal  in  the  sight  of  God  when  He  judges 
the  earth.  Wemay  well  sit  on  the  pavement  together  here,  in  com- 
munion and  conference,  for  the  few  brief  moments  that  constitu^ 
life. 

A  Democratic  Govemi^it  undoubtedly  has  its  defects,  because 
it  is  made  and  administerea  by  men,  and  not  by  the  Wise  Godit. 
It  cannot  be  concise  and  sharp,  like  the  despotic.  When  its  ire  is 
aroused  it  develops  its  latent  strength,  aud  the  sturdiest  rebel  trem 
bles.  But  its  habitual  domestic  rule  is  tolerant,  patient,  and  inde- 
cisiva  Men  are  brought  together,  first  to  differ,  and  then  to  agree. 
Affirmation,  negation,  discussion,  solution :  these  are  the  means 
of  attaining  truth.  Often  the  enemy  will  he  at  the  gates  before 
the  babble  of  the  disturbers  is  drowned  in  the  chorus  of  consent 
In  the  Legislative  office  deliberation  will  often  defeat  decision. 
Liberty  can  play  the  fool  like  the  T)Tant8, 

Kefined  society  requires  greater  minuteness  of  regulation ;  and 
the  steps  of  all  advancing  Htat^ s  are  more  and  more  to  be  picked 
among  the  old  rubbish  and  the  new  materials.  The  difficulty  lies 
in  discovering  tlie  right  path  through  the  chaos  of  confusion.  The 
adjustment  of  mutual  rights  and  wrongs  is  also  more  difficult  in 
democracies.  We  do  not  see  and  estimate  the  relative  importance 
of  objects  so  easily  and  clearly  from  the  level  or  the  waving  land 
as  from  the  elevation  of  a  lone  peak,  towering  above  the  plain  ;  for 
each  looks  through  his  own  mist 


FBLLOW-ORAPT. 


4& 


Aliji'ct  dvjioniknce  on  constihiojiu,  uleo,  ia  too  comnioD.  It  is 
na  miKruble  a  thing  ai  abject  tlcpeiidcDco  oa  a  minislier  or  Uie 
fitTorira  of  n  Tymiil.  It,  is  raru  to  flntl  u  man  wlio  can  ^K'dk  oDt 
llic  simpW  Irulli  tb»l  is  in  liiiii.  hoiii-sllv  aiuI  fnmkly,  witbout  fenr, 
Camr,  or  affection,  either  lo  Emperor  or  People. 

^'   '  '  I         <  iMifs  of  men,  tailh  iu  eocb  other  is  alinoet 

til"  <   _  r7  a  terrible  prMsuri::  of  calamity  or  danger 

from  withont  protliicvs  poheaiou.  Hencse  the  conatrnctive  power  of 
such  ni»4>mbli(.'fl  la  fp^noruUy  deficient.  'Vlia  chii'f  tritimplis  of 
modi'm  <biTfi,  iti  Rnnijie,  hiive  b>x')i  lit  pulling  ilowti  nnd  ablitenit- 
fitg;  lM>t  ill  building  Dp.  But  Kc]>ciil  in  not  Heforni.  Time  mitsl 
bring  with  him  thn  Itei^toror  nnd  Itchnildcr. 

!S|)i.-iH-b.  iUm).  in  groKir  abit]>cd  in  J{L-)iiibliR!) ;  and  iT  tho  uso  of 
Bpcccb  tw  gloriuus.  itsubiuc  ie  tbu  most  Tillainoaa  uf  ri(.'«&  Bhut- 
oric,  Plato  8*T«,  ia  the  oit  of  rnliog  the  mind*  of  men.  But  in 
{letDucriu'it-'S  it  'n  too  common  to  Aitk  tbougbl  in  wunU,  to  overlap 
it*  lo  babbto  notitt-nse.  Tho  gleams  and  glitter  of  intclleciual 
■oap^aud-wiiter  bubbles  are  mielukeu  for  llio  ndDbow-glorieg  of 
genitM.  The  worthless  [ij-riUa  is  conliuuaUy  mititakcn  for  gold. 
Bnu  intellect  condescends  to  intellocLuol  jugglery,  bulanclng 
tbou);bt9  as  a  ju^'^'k-r  balances  pipuis  on  bis  chin.  In  all  Cungressoa 
iro  have  the  iue?(lmtit(tiblc  flow  of  bubble,  and  Kactioaa  clamorouB 
bnaverv  in  iliscnssion,  until  the  divint!  puwerof  speech,  that  priv- 
ilpge  of  mnn  and  jymnt  gift,  of  tftui,  tg  no  boder  Ibnii  the  8ore<?cU 
of  purroi*  (ir  I  ho  miniierT  of  monkeys.  The  niPT*i  lalkor,  howerer 
Suent,  is  Imutcji  of  devdn  in  iJie  day  of  trial. 

Th<Tc  nn.'  mfii  voluble  lut  women,  and  iia  well  ekilled  in  feacuig 
wilh  tiie  tongue:  prodigiefl  of  speech,  niiwrs  in  deeds.  Too  much 
tiUking,  tike  bw  much  thinking,  desti-oya  the  poworof  action,  lo 
fantuan  nnttire,  tbi^  thought  is  only  made  perfect  bj  deed.  Silcnco 
U  th<i  utotber  of  bulh.  Tho  trnni|H>tor  is  not  the  braveiit  of  th<i 
fantTe.  StM'l  and  nwl  hrasd  win*  tlh-  day.  The  great  doer  of  great 
deedji  u  mostly  stow  and  slovenly  of  fei)eeeU.  Thi-re  .in-  acme  men 
bom  uud  bred  to  hetray.  I'litriutiein  is  their  trudi^  and  their  ca]H 
Ital  is  flpe«eb.    Uut  nu  noble  epiriL  con  plead  like  i'&ul  and  be  fiUs« 

liuclf  as  Jndoa 

[mpiiature  loo  conunonly  ntloa  in  republics;  tbcy  Mem  to  b« 
evif  in  their  minority:  thi'ir  gnardiann  are  self-appoiut<:<d;  and 
the  uujiut  thrive  better  than  the  jiiit.  The  I>e«)iot,  like  the 
night-lion  roaring,  drowns  all  the  clamor  of  tongues  at  once,  and 


46  UOBALS   AND  POGMA. 

epeeclj,  the  birthright  of  the  free  man,  becomes  the  hauble  of  the 
eDBlaved. 

It  is  quite  true  that  republics  only  occasionally,  and  as  it  were 
accidentally,  select  their  n-isest,  or  even  the  lees  incapable  among 
the  incapables,  to  govern  them  and  legislate  for  them.  If  genios, 
armed  with  leamiog  and  knowledge,  will  grasp  the  reins,  the  people 
will  reverence  it ;  if  it  only  modestly  offers  itself  for  office  it  will 
hu  smitten  on  the  face,  even  when,  in  the  straita  of  distress  and 
the  agonies  of  calamity,  it  is  indispensable  to  the  salvation  of  the 
Htul(!.  I'tit  it  upon  the  track  with  the  showy  and  superficial,  the 
coiii.i-ited,  the  ignorant,  and  impudent,  the  trickster  and  charlatan, 
uiid  lliu  n^Hult  shall  uot  be  a  moment  doubtful.  The  verdicts  of 
JjiigiMlaturcs  and  the  People  are  like  the  verdicts  of  juries, — eome- 
tiiiu-M  right  by  accident. 

OfltcitM,  it  iM  true,  are  showered,  like  the  rains  of  Heaven,  upon 
tliu  just  and  the  unjust.  The  Roman  Augurs  that  used  to  laugh 
ill  uai-.U  otimr's  faces  at  the  simplicity  of  the  vulgar,  were  also 
tiiikli'il  with  their  own  guile;  but  no  Augur  is  needed  to  lead  the 
pu(ij)le  uMlray.  They  readily  deceive  themselves.  Let  a  Republic 
bti^'iii  an  it  may,  it  will  not  be  out  of  its  minority  before  imbecility 
will  be  jinimuled  to  high  places;  and  shallow  pretence,  getting 
itwir  jiuH'ed  into  uulice,  will  invade  all  the  Banctuaries.  The  most 
uiiscrupulinis  partisanship  will  prevail,  even  in  respect  to  judicial 
triiHtit;  and  the  most  unjust  appointments  be  constantly  made, 
ulthuiigh  every  improper  promotion  not  merely  confers  one  nnde- 
servcd  favor,  hut  may  make  a  hundred  honest  cheeks  smart  with 
injustice. 

The  country  is  stabbed  in  the  front  when  those  are  brought  into 
the  stalled  seats  who  should  slink  into  the  dim  gallery.    Every 
stamp  of  Honor,  ill-clutched,  is  stolen  fi*om  the  Treasury  of-' 
IkTit 

Yet  the  entrance  into  the  public  service,  and  the  promotion  in 
it,  affect  both  the  rights  of  individuals  and  those  of  the  nation. 
Injustice  in  bestowing  or  withholding  office  ought  to  be  so  intoler- 
able in  democratic  communities  that  the  least  trace  of  it  should  be 
like  the  scent  of  Treason.  It  is  not  universally  true  that  all  citi- 
zens of  equal  character  have  an  equal  claim  to  knock  at  the  door 
of  every  public  office  and  demand  admittance.  When  any  man 
presents  himself  for  service  be  has  a  right  to  aspire  to  the  highest 
body  at  once,  if  he  can  showhia  fitness  for  such  a  beginning, — that 


FBLWW-CHArT. 


47 


hn  is  Jitter  tlum  tbu  rcit  who  offbr  tliemectvoa  For  the  samu  ])Oijt. 
Tlie  tmlry  into  it  «au  ouly  jDstiy  be  mode  through  tho  door  v! 
nioril.  And  whoni^vvr  imy  one  fi^)irt'«  to  nod  altn.nii!  tuch  hifjh 
post,  «-sjiccJutly  if  )■)'  iintiiir  und  rlisrvpnlublc  nud  iiidi-et-iit  intwiig, 
and  is  afterward  fonnd  tn  be  a  Hignnl  failnre,  be  ehotild  be  at  once 
behi'iuled.     Ete  Is  ibt.'  wnr^jt  among  th>^  public  i-iiemies. 

Wlien  a  man  £iiil]cir:nlly  rfveals  liini^ir,  all  olliera  should  be 
t>K>ud  to  gire  liim  due  prcc-cdeoco.  When  the  poncr  of  promotion 
is  shused  ia  tlm  gmnd  paiisagos  of  lif^,  vhetbor  by  People,  Lr-p^- 
laLuru,  ur  ExeciitiTc,  tiiu  uujitst  dociieioD  n-iKtils  tnj  the  jud;je  at 
ODoe.  That  is  not  only  tt  groea,  bulavriUriil  ahortuees  of  eight,  ihut 
oanticri.  dJscuviT  Ihv  di-di>rvmg.  tf  due  will  tuok  hard.  htng.  iind 
facou-atl;,  he  wilt  iiui  fuil  tu  diiHxrn  m<.Ttt,^'i'»iuii,  aud  ^iialificatiuu  ; 
and  the  eym  aud  voice  of  the  Press  and  Public  sbimld  coodt-mn 
and  dt-BOUDC«  iujuslic*  whi-rcrershc  rearn  hw  horrid  haul. 

*'Th0  toolt  to  ihf.  itvrintett.'"  no  other  principtf^  will  satc  a  II&- 
pnblic  from  dealrudior,  either  by  civil  war  or  the  dry-rot.  They 
teiii!  (o  decay,  do  nil  We  can  ia  preveut  it,  like  houutii  li<jdi(>«.  If 
tbty  try  tlu'  0£[xTitn€nL  of  govcriiiDg  thL-msclvt-;}  by  thiir  fimiillcst, 
they  Blido  dowtiwani  to  the  unaYuidable  abyss  with  tenfold  re- 
loci^ ;  and  thvn:  never  has  bvcn  ii  Itcpnblic  tliat  hu«  not  followed 
that  fiLtol  oourse^ 

Buthoft'cVi^r  piUpable  and  gro^  the  inherent  defects  of  dctnu- 
cntio  gorprnmcnte,  and  fatal  as  the  rceiills  fltinlly  and  inevilubly 
are,  we  ni.'ed  only  glance  at  Uic  reigns  of  Tiberius,  Kero,  aud  Ca- 
ligBls,  of  nflingabnlas  and  Caracalla,  of  T>oinitiaD  and  Commodue, 
tu  nxoguizc  that  thi>  di^ercnce  between  frceilom  and  despotbra  is 
aa  wid«  aa  that  between  Ut-aTon  aad  llell.  The  cruelty,  baeencss, 
aud  insanity  of  tyrants  litre  incredible.  Let  him  whooompUiinAof 
the  flcklu  humors  &ud  ioi-onctaticy  ot  a  frvu  people,  mad  P)iuy*3 
oharafitur  uf  DoniitiuD.  XT  tho  groat  imoii  in  a  Repnblia  cannot 
wtuolHcv  williuiit  doscouding  to  low  arts  and  whining  boggury  and 
the  jndirious  use  of  encaking  lies,  let  him  renmin  in  retiiiement, 
aod  DM  the  pun.  Tacitus  aud  Juvenal  Uvld  nu  office.  lit-t  liiti- 
tury  and  Satire  punish  the  pretender  u&  Uic-y  crucify  the  dtrjfjMjt 
Tbu  rtrcugej  of  Llic  intellect  are  terrible  and  jital. 

IjcI  MaMnry  u»o  the  pen  ajid  the  printing-press;  in  the  fW« 
State  against  tbe  Deniaguguu ;  in  the  Despotism  iigninNt  the 
Tyratil.  Elistory  oflent  examples  aud  encuuragenient.  All  history, 
for  funr  ihoosand  years,  being  lillod  with  viokted  rights  aud  th« 


48  ,  UOBALS   AKD   DOGHA. 

Buflferinge  of  tlie  people,  each  period  of  history  brings  with  it  ench 
protest  as  is  possible  to  it.  Under  the  Caesars  there  vas  no  insar- 
rection,  but  there  was  s  JuvenaL  The  arousing  of  indigna- 
tion replaces  the  Gracchi.  Under  the  Ceesars  there  is  the  exile  of 
Syene;  there  is  also  the  author  of  the  Aniiala.  As  the  Neroa 
reign  darkly  they  should  be  pictured  so.  Work  with  the  grayer 
only  would  be  pale;  into  the  grooves  should  he  poured  a  concen- 
trated prose  that  bites. 

Despots  are  an  aid  to  thinkers.  Speech  enchained  is  speech  ter- 
rible. The  writer  doubles  and  triples  his  style,  when  silence  ia 
imposed  by  a  master  upon  the  people.  There  springs  from  this 
silence  a  certain  mysterious  fullness,  which  filters  and  freezes  into 
brass  in  the  thoughts.  Compression  in  the  history  produces  con- 
ciseness in  the  historian.  The  granitic  solidity  of  some  celebrated 
prose  is  only  a  condensation  produced  by  the  T3rranL  Tyranny 
constrains  the  writer  to  shortenings  of  diameter  which  are  in- 
creases of  strength.  The  Ciceronian  period,  hardly  sufficient  upon 
Verres,  would  lose  its  edge  upon  Caligula. 

The  Demagogue  is  the  predecessor  of  the  Despot  One  springs 
from  the  other's  loins.  He  who  will  basely  fawfl  on  those  who 
haTc  office  to  bestow,  will  betray  like  Iscariot,  and  prove  a  miser- 
able and  pitiable  failure.  Let  the  new  Junius  lash  such  men  aa 
they  deserve,  and  History  make  them  immortal  in  infamy;  since 
their  influences  culminate  in  ruin.  The  Republic  that  employs 
and  honors  the  shallow,  the  superficial,  the  base, 

"  who  crouch 
Unto  the  offal  of  an  office  promised," 

at  last  weeps  tears  of  hlood  for  its  fetal  error.  Of  such  supreme 
folly,  the  sure  fruit  is  damnation.  Let  the  nobility  of  every  grpat 
heart,  condensed  into  justice  and  truth,  strike  such  creatures  like 
a  thunderbolt  I  If  you  can  do  no  more,  you  can  at  least  condemn 
by  your  vot^  and  ostracize  by  denunciation. 

It  is  true  that,  as  the  Czars  are  absolute,  they  have  it  in  their 
power  to  select  the  best  for  the  public  service.  It  is  true  that  the 
beginner  of  a  dynasty  generally  does  so  ;  and  that  when  monarch- 
ies are  in  their  prime,  pretence  and  shallowness  do  not  thrive  and 
prosper  and  get  power,  as  they  do  in  Republics.  AH  do  not  gabble, 
in  the  Parliament  of  a  kingdom,  as  in  the  Congress  of  a  Democ- 
racy.   The  incapables  do  not  go  undetected  there,  all  their  lives. 


PELLOW-CBAPP. 


40 


But  dynasLws  spctiUit,?  dccavAnd  run  ont.  At  la^t  ttioy  diriudle 
dowa  into  imlK'cilitr:  itml  the  dall  or  tlippiint  Momlter-i  of  Con- 
gnasea  sre  at  least  lik^  in(ell«<!lual  peors  ol'  the  vuat  mitjtirity  or 
kings.  The  great  inan,  the  .Tulias  Cffinar,  the  Charlemiij^ni-,  Orom- 
welt  Niipuleun,  rvigus  of  right.  Ho  is  tliu  vitust  and  the  ctroiig- 
ost.  The  incspubica  iiud  imbucileii  aucwvdarid  ikTi'  usnrpc'rs;  und 
Tear  niakcd  tlic-m  crui-l.  ATiur  Juliuo  umic  Cunicutk  uitd  Oulba ; 
•ftcr  Churlemagnc,  the  Inimtic  Charles  tlic  Sixth.  1^  (he  Sara- 
(WDi«  dynHAtj- dwindled  out;  fJiv  Capets,  the  Stdnrtit,  tho  Bour- 
1)008}  the  lust  of  tbe«e  pnxlucing  Bomtw,  the  ape  of  DoiuitioD. 

♦  •  •  ♦  •  4 

iitm  is  hy  nature  cruel,  like  the  tigers.  T!ie  h»r')>ariBn,  and  the 
ton]  of  the  tyrant,  and  the  civilized  fanatic;,  enjn;  the  siifTerings  of 
oLiicre,  ae  tlic  uhildrea  enjov  the  contortions  of  niaiinod  fliee.  Ab- 
fivlutv  PowcTi  once  in  fear  for  the  eafetj  of  it4  tenure,  cauoot  hot 

As  to  ahility,  d/oasties  bvariably  cease  to  pussoES  any  after  a 
few  livt*&  Tbt'y  become  mere  sliarng.  gDvernMl  by  miiiiaters,  liivor- 
ites,  or  courtesan*.  lik#  those  old  Ktrnscan  kings,  alumbmng  for 
long  agei  in  tbcir  golden  royal  rohc5,  disaoU iug  forever  at  the  firtst 
hn'aLh  of  diiy.  Let  him  vho  ceiii{ikiQ£  of  the  aliort-eomiugaof 
rfemocnicy  ask  hintielf  if  he  would  prefer  a  Dubarry  or  a  Pomjia- 
doiir,  governing  In  tho  name  of  a  Louis  the  FifU-enth,  a  ('nlij^la 
making  his  lior»e  H  contiul,  a  Dinnitiuii,  "  ihat  most  stiragi>  mon- 
■tfT,''  who  HometinieH  drank  the  bloiMl  of  nrlatives,  tiometimeH  em> 
ployttd  IiiniBclf  with  «1ungbtoriRg  the  must  dislinguished  citizeDe, 
before  who.<K^  gate«  fcjir  and  tcrrur  kept  wutch ;  a  tynuit  of  friglit- 
fol  aAjtoct,  |>ridt:  on  bis  forehead,  lire  in  his  eye,  couatiuitly  eet-kiiig 
darknc^j!  und  Kcrecr^und  only  emerging  (Vein  his  solitndc  to  make 
foliliid'*?  After  all,  in  a  frv'egoviiriiinent,  the  [^iwg  and  the  Con- 
atitution  are  above  Uie  lueapables,  the  Courts  correct  thi-ir  kgida- 
tion,  and  posterity  ia  the  Grand  Inquest  tliat  poeaea  jndgmt'nt  tin 
them.  What  is  the  vxvUision  of  worth  and  inlelteetaud  knowl- 
edge trom  civil  office  oompared  with  trials  before  Jelftiei,  lorturcii 
in  tbe  durk  uaveros  of  Uie  tnqiiiation.  Alva-butoburied  iu  the 
J^tftlierlundd.  the  Eve  of  Saint  JBartholomew,  aad  the  Sicilian 
Voflwra? 

The  Alib^  Barmel  iu  hii  Memoirs  for  the  JTiffori/  of  Jaco- 
Uuitm,  declana  that  Masouy  in  France  gave,  aa  its  secret,  ihs 


50  HOBALS   AND   DOGKA. 

Tords  Equality  and  Liberty,  leaving  it  for  every  honeat  and  reli- 
gions Mason  to  explain  them  as  would  best  snit  his  principles ;  bat 
retained  the  priTilege  of  unveiling  in  the  higher  degrees  the  mean- 
ing of  those  words,  as  interpreted  by  theFrench  Revolution.  Aod 
he  also  excepts  English  Masons  iVom  his  anathemas,  because  in 
England  a  Mason  is  a  peaceable  subject  of  the  civil  authorities, 
no  matter  where  he  resides,  engaging  in  no  plots  or  conspiracies 
against  even  the  worst  government.  England,  he  says,  disgusted 
with  an  Equality  and  a  Liberty,  the  consequences  of  which  she 
had  felt  in  the  struggles  of  her  Lollards,  Anabaptists,  and  Presby- 
terians, had  "purged  her  Masonry"  from  all  explanations  tending 
to  overturn  empires ;  but  there  still  remained  adepts  whom  disor 
ganizing  principles  bound  to  the  Ancient  Mysteries. 

Because  true  Masonry,  unemoscutated,  bore  the  banners  of  Free- 
dom and  Equal  Rights,  and  was  in  rebellion  agaiust  temporal  and 
spiritual  tyranny,  its  Lodges  were  proscribed  in  1735,  by  an  edict 
of  the  States  of  Holland.  In  1737,  Louis  XV.  forbade  them  in 
France.  In  1738,  Pope  Clement  XII.  issued  against  them  his 
fomous  Bull  of  Excommunication,  which  was  renewed  by  Benedict 
XIV.;  and  in  1743  the  Council  of  Berne  also  proscribed  them. 
The  title  of  the  Bull  of  Clement  is,  "The  Condemnation  of  the 
Society  of  Conventicles  de  Liberi  Muratori,  or  of  the  Freemasons, 
under  the  penalty  of  ipso  facto  excommunication,  the  absolution 
from  which  is  reserved  to  the  Pope  alone,  except  at  the  point 
of  death."  And  by  it  all  bishops,  ordinaries,  and  inquisitors 
were  empowered  to  punish  Freemasons,  "  as  vehemently  sus- 
pected of  heresy,"  and  to  call  in,  if  necessary,  the  help  of  the 
secular  arm;  that  is,  to  cause  the  civil  authority  to  put  them  to 

death. 

****** 

Also,  false  and  slavish  political  theories  end  in  brutalizing  the 
State.  For  example,  adopt  the  theory  that  offices  and  employ- 
ments in  it  are  to  be  given  as  rewards  for  services  rendered  to 
party,  and  they  soon  become  the  prey  and  spoil  of  faction,  the 
booty  of  the  victory  of  faction ; — and  leprosy  is  in  the  flesh  of  the 
State.  The  body  of  the  commonwealth  becomes  a  mass  of  corrup- 
tion, like  a  living  carcass  rotten  with  syphilis.  All  unsound  theo- 
ries in  the  end  develop  themselves  in  one  foul  and  loathsome  disease 
or  other  of  the  body  politic.  The  State,  like  the  man,  must  use 
constant  effort  to  stay  in  the  paths  of  virtue  and  manliness.    The 


PELI.OW-CBABT. 


SI 


ba.bit  of  electioQccriAf;  ondbogjpufc  for  office  calmiDatcs  in  bribery 
«nVA  offlc«,  and  corraption  in  office. 

A  oiioHon  initn  has  a  viKihlc  trnf>t  from  (ioit,  an  pUinlv  as  if  the 
CuiiiiiiiA^iun  wore  t-iigA>$M'(l  by  thu  iiolary.  A  uulioii  rannot  re- 
noanw  the  execotorsbip  of  the  Divinu  dccrcea  Ai  little  caa  Ma- 
K>nrr.  It.  must  Inbur  ro  liit  its  iliity  VnnniiijtlT  and  wiscJr.  Wc 
mnet  iTiraerabfr  Ituit,  in  five  Sluic^tiiis  ki-11  ati  iit  (lf-s|w>lj<nis,  Injus- 
tice tht-  Bpoufio  of  OppresiitoDi  U  the  fruitful  parcut  of  Deceit,  Dift- 
tni^  llatred,  Conepinwj*.  Trpflsim,  nml  Unfiiitbfiilnc8«.  Even  in 
UufliDg  T^raotiv  we  miut  have  Trulb  and  Rt>u)ioti  as  oiir  cbit-f 
veapimt.  Wo  mtist  march  iuto  that  flght  like  the  uld  PDrituni^ 
or  inlw  the  battle  with  the  abuses  that  ifpring-  up  in  (Vw-  goveru- 
mcnlt  with  cIiL-  niiniii}<;  snonl  in  vna  baud,  and  the  OnwWa  uf  (iod 
in  the  otber. 

Hie  f  itixcn  wht>  cannot  uccotiiplidh  well  the  amal)«r  pur|)08cs  of 
palilic  life,  ciuinot  ooniptud  tht!  Inrgor.  The  TBst  |M>w<>r  of  fudu- 
ranoo,  forbtnmncp,  pntif-noe,  and  performance,  of  a  fVw  people,  is 
only  «ui{i)irud  liv  c>nn(inna1  excreitie  of  all  tho  fnnt'lions,  liko  the 
heaithfiil  phjtiical  biiman  vigor.  If  tb«  individual  citixrn*  have 
it  not,  the  State  rnnst  bo  cqaall;  without  it.  It  in  of  tlte  eueooe 
of  afrrc  goTcniincnt,  that  the  p<^iipli<<liould  not  onlv  be  concerned 
in  making  the-  luyeg,  but  nleo  in  their  execution.  No  man  ought  to 
be  more  ready  to  obey  and  adminiatcr  the  law  thon  he  who  has 
helped  tti  niaVo  it.  The  buainegs  of  gorernment  is  carried  on  for 
thu  beuetil  of  all,  and  ererr  eu-partner  ehould  give  eouosel  and  co- 
operation. 

Rt.'Hiembcr  ilso.  as  another  eboal  on  whieh  SlatM  ems  wrecked, 
tlmi  frve  States  ulvays  tend  toward  the  dei^isilin;;  of  the  eilixcns 
iti  etratik  the  crralioD  of  ca3tc«>  the  perpeluatkni  of  theju«  tlivinutn 
to  i^ffiee  iu  funiiliee.  The  more  dvmdcmliu  the  State,  the  more 
cTire  this  result.  Fur,  M  free  States  advance  in  power,  Oicre  ia  n 
atmog'  tendency  toward  cent  rati  xat  ion,  not.  from  de]ibt<mte  evil 
ioteiiLlifn,  hut  trnva  the  course  of  events  and  the  induK-ucu  of  hii- 
onin  nat  urc.  The  esecuUi  e  |>owere  swell  aud  enlar^-  to  inordinate 
dim-'Ui^iuns:  and  the  Exccutivii  ia  alwaye  ii^'grvsjiTe  with  reapcct 
to  thfl  natjuD.  0Qi<.v3  of  all  kinds  arc  multiplied  to  reward  parii- 
nuis:  the  brute  force  of  the  eewemge  and  tower  strata  of  the  mob 
obtains  large  reprvK-utation,  first  in  tlw  lower  ot!ie«.'ii.  and  at  last 
in  Senat4>s;  aud  Burt-uucmcy  raises  ilti  bald  head,  bristling'  with 
petu,  girded  with  spectacles,  and  buuched  with  ribbon.    The  art 


SBL. 


52  H0BAL8  AND  DOGMA. 

of  GorennneDt  becomes  like  a  Craft,  and  ita  guilds  tend  to  betxniM 
cxc1u.-:iT«:',  m  those  of  the  Middle  Ages. 

I'ulitical  ecioiice  may  be  much  improred  as  a  SDbject  of  specn- 
lutioD ;  but  it  should  never  be  divorced  from  the  actual  national 
nect-srtity.  The  science  of  governing  men  must  alwaja  be  practi- 
cal, mthi-r  tliaii  philosopbical.  There  is  not  the  same  amount  of 
[»)^itivr  or  uiiivfrsal  truth  here  as  in  the  abstract  sciences;  what 
i.4  rriit:  in  one  c<niiitry  may  be  very  false  in  another;  irhat  is  nntrae 
r.ii-(luy  niuy  liocome  true  in  another  generation,  and  the  truth  of 
t'l-ilay  \>i:  rev*.Tscd  by  the  judgment  of  to-morrow.  To  distinguiah 
th>:  <:anua]  from  the  cnduriog,  to  separate  the  nnsaitable  from  the 
AiniiiiAt,  and  to  make  progress  even  possible,  are  the  proper  ends 
uf  [i'>li(;y.  Hut  without  actual  knowledge  aud  experimee,  and 
<:>iriir(itiitioti  of  lat>or,  the  dreams  of  the  political  doctors  may  be 
(1..  (i.-rrjr  th»ii  iho*;  of  the  doctors  of  divinity.  The  reign  of  such 
A  isKt,-.,  u  ith  itit  myjiterit-s,  its  myrmidons,  and  its  corrupting  infla- 
t-.iiii;  mav  fw:  a.-*  fatal  as  that  of  the  despots.  Thirty  tyrauta  are 
thirty  limi-^  worrtt:  than  one. 

M'tr<''iv<:r,  lU'-Ti-  is  a  strong  temptation  for  the  govnning  pe<^le 
L,  ).•'  '.iiir  a.:  iitiif'h  nlothful  and  sluggards  as  the  weakest  of  abeo- 
lur^  kit,-/'..  Only^VL-  them  the  power  to  get  rid,  when  caprice 
(,!•  -luji'  <  1  li'-m,  of  the  gn.-at  and  wise  men.  and  elect  the  little,  and 
d^  ■..  Ill  i\,i:  n-^i.  th<-y  will  n.-lapse  into  indolence  and  indifference. 
1  ..r  •i-\,'.f-i\  ji«.i*'T,  cnsition  of  the  people,  organized  and  canning 
<r  ;.<."  "i.\\J\Aj-U'i\,  i.-i  the  perpetual  tribunal  set  up  by  them  for  the 
,■•:,■■, A  ■.{'  ^f•,i.■J_  iind  the  ruk-  of  justioe.  It  soon  supplies  itself 
r.  ,.  i>,  I  t..T  r  -'jui-ifr  machinery,  and  is  rwidy  and  apt  for  all  kinds 
-.r  ,..  .rr.-r'i.M-.  'I  h.:  ptroi^I-:  may  be  a  child  all  its  lifr.  The  een- 
■.  •>  .rf.*--f  «iii,'  tiur.  \^.  ahl*:  to  suggest  ihtf  bes:  scitsnrilio  ^otioD 
,'■  ■  .!■  .'.I.Tci  -  i-'ir  ir  hai  thrr  -^asirrsi  m-ean*  o:'  oarrj'in*  an  i<ie« 
,.  .,  'f,  I-.:  [:'  ■,!.■■  pi.rp^jse  to  be  attaicrd  j*  a  Iat^  oce. ::  ivciaires 
.  ...  ,-  ...r..:,rT..-i....-n:  ii  is  pp:-p^r  ?.-r  the  *.-::-e  ..-t  :i:e  oennal 
V  I  fni:t<;  oL-i.  ii  may  w  :h»ar:i:c  ?5  iiaijwcment 

..  .- ,:  Ml  ,/.»  -r  .r.  ~..t'.  i'f.^  -jL  ±i  i^L  iT^itrtitor  i=ti  I'cvve'i:  rhia. 
,    .     rf, -,','(■  iiii  ■    .-■  "..'.  i'-.T-^:  '.:■  '.-bi::^:.  --■•'  *'■.■;;:"*,  ".n  :Et::r  own 

..,,..     ,:.. I  iR^'.r."  :-  i  =:a;-;r:-y.     T"i:  .>.!i:n:  tvw« 

„    .-    .t-/.'    ..I-  ."■  :;«  r -.-tI  'z-r  ;•;■  c'-r  iT-i'  ;j:.=i. 

....,'.    ■s:.,r-,f.f>  .<  .:■  t-  :■■  riiz  ■■-  -i^■  -:-t;3:'   -t  ;^  i:=JS 


FELLOW-CRAFT. 


08 


Aip  nf  tlic  StHt«,  ami  the  n-pftir  nT  the  MTry  of  a  cotintrj  church 
wgnircs  a  writt-n  onUr  from  iht?  ctutral  power,  n  pcoplo  it  in  it« 
dnt«^^  Mt-n  biv  tliu»  nurturod  in  iml)cpiliEy,  trom  the  dawn  uf 
■ooIaI  lifoL  U  hen  tlio  cDntn*!  governnipnt  Tm?*!*  part  of  tlic  proplo, 
It  prepar«(  nil  to  U'  eluves.  Wlicn  it  directs  parish  iiiid  cuiiiity 
ftfTaira,  thor  an  slaves  slreadjr.  The  next  atrp  in  to  regulate  labor 
«uil  its  wagofl. 

Nt'Tcrthckse,  wtiatc>Tcr  Tollies  tlie  free  people  may  commit,  ev«n 
totliv  putting  or  thv  puMv-re  or  legtdlaliou  in  tfte  htmda  of  th« 
Utt]e  oompL'tcnt  und  lojta  honest,  dospuir  not  ol'  the  llniiL  rcimlt 
The  tiirrihitr  leiicher,  Expeuiekce,  writing  his  Ic8«>na  on  hearts 
diMoUital  M'ilh  uiluroitjr  and  wruiig  by  agony,  will  muke  Iheiu  wiser 
in  time.  Pretence  iiml  griraiice  imd  eordid  heggiirv  for  voles  will 
•ome  day  ucueo  tu  arail  XlnTe  Faith,  and  etruj^glo  ou,  ugaitist  nil 
eyil  iuBnGQccfl  nnd  disconrH^'eiiiciitst  F.UTU  is  tlie  Saviour  uud 
Kedwmvryf  nation*  When  f'hrislittnilT  had  gruwu  weak,  proflr^ 
leas,  nnd  powvrloM,  the  Amh  JU-slorer  wml  leonoelajit  came,  like  a 
cleansing  hnrrirann.  lAHifn  the  hattle  of  Biunawma  was  aliont  to 
be  fought,  tho  Christian  hisliop.  at  the  enrlv  dawn,  in  hi*  rol»c9,  at 
the  head  of  Im  ckrpy,  with  the  Vrosi  once  so  triumphant  raiwd 
iu  the  air,  eum^i  down  to  the  galv^  <>f  the  city.  Aud  laid  v\n:a  be- 
fore the  army  the  Testament  of  t'hriet.  The  Christian  general, 
TnouAH,  laid  his  hand  ou  Ihu  book,  and  raid.  -  Oh  God!  ir  our 
faith  be  true,aiti  «s,  anil  ilelitvr  us  n(tt  irila  thf-  hands  of  ii»  ftie- 
mieM.'"  But  Kualed,  "fhe  fhivnl  o/  OoJ."  who  hail  marched 
flrum  viclurj  tu  victory,  exclaimal  to  bia  wearied  soIdJers,  *•  JM  no 
vinH  /tlivp.'  Tfitrv  iriU  he  reitt  fitotigk  in  the  liowfm  of  PurtuHfr  : 
t^ewt  t*'il(  If  tlif  re^iOfii  nerff  tnor«  to  lit  /oUoiced  bfj  Mntr"  Tlw 
faith  of  Uw  Arab  had  become  atronger  than  that  of  the  Cbri^tiaa, 
and  hi'  i. 

The  ^  ii>i>.  in  Ihe  Bible,  anemblemof  srtCKCluorof  the 

otterance  of  Ihongbb  Tfaas,  in  that  vision  or  apocalypse  of  the 
fubliiDe  cjtile  of  Tatmoia,  u  pmtr^t  in  the  name,  of  the  idt-al,  oter- 
wbclmitig  the  real  Torld,  a  tremendous  satire  uttered  in  the  uiuno 
of  Religion  and  Lihurty,  and  witJi  ita  Aery  reTorberationa  emiting 
tJw  Lhrone  of  (he  Cawars,  u  ^Imq)  two-edgt'd  Bwoirl  LHimeti  out  of 
tb«i  mouth  of  tht"  Semblance  of  the  Sou  of  Miui,  mein-h-d  hj  the 
mtvtx,  golden  caudledticka,  aud  holding  in  his  right  hand  Keren 
•tara.  "Tlie  Lord,"  says  iKainh,  "hath  made  my  mouth  tike  a 
akarv  swoni."    "I  have  alaiu  Ihemj"  aaya  lloeea,  "by  the  words 


54  HORAI£   AND    DOQKA. 

of  my  mouth."  "The  word  of  God,"  eays  the  writer  of  the  apos- 
tolic letter  to  the  Hebrews,  "ia  quick  aud  powerful,  and  Bharper 
than  any  two-edged  sword,  piercing  even  to  the  dividing  asunder 
of  Boul  and  spirit"  "  The  sword  of  the  Spirit,  which  is  the  Word 
of  God,"  says  Paul,  writing  to  the  Christians  at  Ephesus.  "  I  will 
fight  against  them  with  the  sword  of  my  mouth,"  it  is  said  in  the 
Apocalypse,  to  the  angel  of  the  church  at  Pergamos. 

'  The  spoken  discourse  may  roll  on  strongly  as  the  great  tidal 
wave;  but,  like  the  wave,  it  dies  at  last  feebly  on  the  sands.  It  ia 
heard  by  few,  remembered  by  still  fewer,  and  fades  away,  like  an 
echo  in  the  mouutains,  leaving  no  token  of  power.  It  is  nothing 
to  the  living  and  coming  genenitions  of  men.  It  was  the  written 
human  speech,  that  gave  ]K)Wcr  and  ixtrmanence  tohuman  thought 
It  is  this  that  makes  the  whole  human  history  but  one  individual 
life. 

To  write  on  the  rock  is  to  write  on  a  solid  i>archment;  but  it 
requires  a  pilgrimage  to  see  it  There  is  but  one  copy,  and  Time 
wears  even  that  To  write  on  skins  or  papyrus  was  to  give,  as  it 
were,  but  one  tardy  edition,  and  the  rich  only  could  procure  it 
The  Chinese  stereotyped  not  only  the  unchanging  wisdom  of  old 
sages,  but  also  the  passing  events.  The  process  tended  to  suffocate 
thought,  and  to  hinder  progress  ;  for  there  is  continual  wondering 
in  the  wisest  minds,  and  Truth  writes  her  last  words,  not  on  clean 
tablets,  but  on  the  scrawl  that  Error  has  made  and  often  mended. 

Printing  made  the  movable  letters  prolific.  Thenceforth  the 
orator  spoke  almost  visibly  to  listening  nations;  and  the  author 
wrote,  like  the  Pojie,  his  (ecumenic  decrees,  writ  el  orbi,  and  or- 
dered them  to  be  posted  up  in  all  the  market-places;  remaining, 
if  he  chose,  imjwrvious  to  human  sight  The  doom  of  tyraunies 
was  thenoelbrth  sealed.  Satire  and  invective  became  potent  as 
armies.  The  unseen  hands  of  the  Juniuses  could  launch  the  thun- 
derbolts, aud  make  the  ministers  tremble.  One  whisper  from  this 
giant  fills  the  earth  as  easily  iis  Demosthenes  filled  the  Agora.  It 
will  soon  be  heard  at  the  antipodes  as  easily  as  in  the  next  street 
It  travels  with  the  lightning  under  the  oceans.  It  makes  the 
mass  one  man,  speaks  to  it  in  the  same  common  language,  and 
elicits  a  sure  and  single  response.  Speech  passes  into  thought  and 
thence  promptly  into  act.  A  nation  becomes  truly  one,  with  one 
large  heart  and  a  single  throbbing  pulse.    Men  are  invisibly  pre* 


FELLOW-CltAlT. 


S5 


ent  to  eacb  other,  as  if  ulrcadv  siiiritual  1»ings ;  and  the  thinkwr 
who  siln  iu  na  Alpine  solitudt;,  iinknoitn  ki  or  forgntten  by  allthe 
world,  utnoti<;  the  gilciit  )iprd«  anil  hills,  may  flmli  his  words  to  all 
the  C'itW  nJid  OTcr  all  tho  was. 

Seli'L-t  tliu  lliiiihrrs  to  lie  liupelutonj;  and  uvoid  Uie  gaUbltra. 
Wisdom  ia  nuvly  loi|aaci<'tiK.  Wtight  and  depth  of  thoagbt  oro 
uofiivvruhle  to  vuluhility.  The  shallow  and  Bn]>ci11cial  aro  gen- 
erally volubk'  aud  ylti--n  paS8  fur  clonueut  ifonj  words,  less 
thiiught, — is  Ilu<  ^t-nt-ml  rule.  The  man  who  endeavors  to  Eay 
Bumethiog  wortb  niuieDiliering  in  every  sentence,  becomes  faslidi> 
0U8,  end  CMiideDses  like  Tacitns.  Tha  Tnlgar  lore  a  more  difluse 
Btrvam.  The  ornamentation  that  does  uot  oorer  sticagth  is  the 
gtwgiivra  of  babl)l& 

>icith«r  is  dialfotic  Eahtloty  Taloablo  to  pnblie  in«D.  Tho  Cliiis- 
liau  faith  has  it,  had  it  formvrly  more  tluin  now:  a  subtlety  that 
might  huvi-  (^ntjiiigled  Plato,  and  which  has  rivalled  iu  a  I'ruiUess 
foahion  the  myotic  lore  of  Jeirish  Babhis  and  Indian  Sages.  It  is 
not  thia  which  couTi-rt^  the  heathen.  It  is  a  vain  task  to  balance 
the  great  ihoughld  of  the  earlh.  Yihs  hollow  straws,  on  the  finger- 
ti])8  of  dia|>ii>atiou.  It  is  uot  thia  kind  of  warfare  which  make* 
the  CroH  trinmphant  in  the  h@urt«  of  the  mibdiiiTura ;  bnt  the 
utual  puwer  that  Uvea  in  the  Taith. 

So  t1i<>rc  is  a  pulitiual  tchnlasliciuu  tha-t  is  merL-ly  nsalesa.  The 
dtitiTJiie*  of  auhtle  logic  rari-Iy  Btir  the  hearts  of  the  iJisiplLV  or 
omvincc  tht-m.  The  true  apostle  of  laheriy,  i'raltTuity,  and  Eqool- 
ity  makca  it  a  matter  or  life  aud  death.  Qia  cumbuts  arc  like 
thoM-  uf  IWsiiict, — Combats  tu  tho  death.  The  true  apostolio  lire 
ia  like  thu  lightning:  it  lliwhei  onvit^tion  iatothcsoiil.  The  true 
word  is  verily  a  two-pdged  sword,  ^fatten  of  govi-rument  anJ 
]>o1ilit-nl  sdeiitv  ean  only  bi'  fuirly  dealt  wilh  by  sound  reason,  and 
tht'  logic  of  cuuimon  aenoe:  not  the  eummuu  0enao  of  the  igno- 
mnt,  but  of  the  wiiic.  The  acuteet  thinkon  rarely  fiucoecd  in  bo- 
L-uuiing  leaders  tif  ukju.  A  watchword  or  a  catchword  is  more 
pytvnt  with  the  jwojilu  than  logie,  especially  if  this  bo  the  least 
mctupfayticaL  Whoi  a  political  prophet  arises,  to  sUr  tho  droam- 
inL'  it  natJiin,  and  bold  biick  its  feet  from  thi!  irrelrievnlile 

de-  '    I'lise  the  land  as  with  an  earthciuake,  and   »hake  the 

aillT-ahalluw  idols  from  Uicir  seats,  his  words  will  como  stnught 
from  (t'jd'e  ou'n  min]lh,nnd  be  thuiidercd  into  tho  oonKicncc  IIo 
will  rojLSon,  teach,  warn,  and  rule.  The  real  "  Sword  of  the  Spirit" 


S6  HOBALB  AND   DOQMA. 

is  keener  thau  the  brightest  blade  of  Damascus.  Such  men  rule 
a  land,  in  the  strength  of  justice,  vith  wisdom  and  with  jiover. 
Still,  the  men  of  dialectic  subtlety  often  rule  well,  because  in  prac- 
tice they  forget  their  finely-spuu  theories,  and  use  the  trenchant 
logio'of  common  sense.  But  when  the  great  heartand  large  intel- 
lect are  left  to  rust  in  private  life,  and  small  attorneys,  brawlers  ia 
politics,  and  those  who  in  the  cities  would  be  only  the  clerks  of 
notaries,  or  practitioners  in  the  disreputable  courts,  are  made  na- 
tional Legislators,  the  country  is  in  her  dotage,  even  if  the  beard 
has  not  yet  grown  npon  her  chin. 

In  a  free  country,  human  speech  must  needs  be  free;  and  the 
State  must  listen  to  the  maunderings  of  folly,  and  the  screechings 
of  its  geese,  and  the  brayings  of  its  asses,  as  veil  as  to  the  golden 
oracles  of  its  wise  and  great  men.  Even  the  despotic  old  kings 
allowed  their  wise  fools  to  say  what  they  liked.  The  true  alchem- 
ist will  extract  the  lessons  of  wisdom  from  the  babblings  of  folly. 
He  will  hear  what  a  man  has  to  say  on  any  given  subject,  even  if 
the  speaker  end  only  in  proving  himself  prince  of  fools.  Even  a 
fool  will  sometimes  hit  the  mark.  There  is  some  tmtli  in  all  men 
■who  are  not  compelled  to  suppress  their  souls  and  speak  other 
men's  thoughts.  The  finger  even  of  the  idiot  may  point  to  the 
great  highway. 

A  people,  as  well  as  the  sages,  must  learn  to  forget.  If  it  neither 
learns  the  new  nor  forgets  the  old,  it  is  fated,  even  if  it  haa  been 
royal  for  thirty  generations.  To  unlearn  is  to  learn ;  and  also  it  ia 
sometimes  needful  to  learn  again  the  forgotten.  The  antics  of 
fools  make  the  current  follies  more  palpable,  as  fashions  are  shown 
to  be  absurd  by  caricatures,  which  so  lead  to  their  extirpation.  The 
buffoon  and  the  zany  are  useful  in  their  places.  The  ingenious 
artificer  and  craftsman,  like  Solomon,  searches  the  earth  for  his 
materials,  and  transforms  the  misshapen  matter  into  glorious 
workmanship.  The  world  is  conquered  by  the  head  even  more 
than  by  the  hands.  Nor  will  any  assembly  talk  forever.  After  a 
time,  when  it  has  listened  long  enough,  it  quietly  puts  the  silly, 
the  shallow,  and  the  superficial  to  one  side, — it  thinks,  and  sets  to 
work. 

The  human  thought,  especially  in  popular  assemblies,  runs  in 
the  most  singularly  crooked  channels,  harder  to  trace  and  follow 
than  the  blind  currents  of  the  ocean.  No  notion  is  so  absurd  that 
it  may  not  find  a  place  there.    The  master-workman  must  train 


nttiow-ot-tfT. 


a? 


tlmie  ttotioQ*  and  vngaries  with  his  two-banded  liitamer.  The; 
twut  out  of  tbe  ivay  of  the  mronl-ihruetA;  and  lu-e  mvulucrnblu 
alt  over,  even  in  tbe  hwl.  ogaiust  logic.  The  markl  or  ninot',  Uio 
Lntilc-axc,  thv  grt-at  d<)HbIi:-<:iigfU  bwo>huii(lLxl  ewonl  miui  di-a) 
Willi  folli£fl;  th«  ropier  is  no  better  ngoioet  tlicm  than  h  Irand, 
iifllfrtw  it  be  tho  miuer  of  ridicHlc. 

The  »woRD  is  also  tho  symbol  oT  wnr  and  of  tho  tvidier.  Ware, 
like  tbundopetuniiSr  are  odeii  necesearj,  to  purii^  the  stiigiiant 
n)i])o«iihero.  War  b  not  a  doiuort,  without  reoiorsi'  or  rewurd.  It 
rc&turvs  tlid  brotherbood  in  letters  of  Hiv.  When  men  lue  acut^d 
io  tbeir  ])leaflBut  places,  sunken  in  cue  and  indolence^  wirh  Pre- 
lenn'  und  IncaijncitT  itnd  liltlcness  oani'viiig  tdl  tbc  hi;;b  places 
of  State,  war  is  tbe  baptism  of  bloud  and  lire,  by  which  aloutf 
thr^  t»ui  bv  rvDonited.  It  ia  thu  hnrrituue  that  brings  the 
elemental  oqiiilibriiua,  tho  concord  of  Power  and  Wisdom.  So 
loDg  as  ibesi-  eoiilinuo  obstinately  divoixx-d,  it  vilL  ooutiuue  to 
cliafftcn. 

lu  tli«  muliiivl  i<{>i>;-al  of  nations  to  God,  thore  is  tb«  acknowl- 
edgment of  ilitj  nii^'ht.  It  Jigbtd  thti  Viniwna  of  Ftiith  and  Fm- 
dom,  and  beats  lli«  rnrtiace  through  whicli  the  earnest  and  lojal 
pii--  I    Ttal  glory.    Tbpre  is  iii  war  Ihe  dixim  of  dofi'ni.tlu 

cjii-  .  -  -uwof  Uiity,  lb«  alirring  buusv  of  Honor,  tho  nteaa* 
UDfleea  eultiun  cUi^rifiOL*  of  devolctlucss,  and  the  iuccueei  of  success. 
Even  tu  ibv  Qanu-  nod  Mm>ke  of  baltlci,  the  Miieoti  diecovvn  bis 
Lirothrr,  and  fultilU  Ibv  t&vnni  obligulioiia  of  Frateruily. 

Two,  or  tho  Otind,  ii  the  syrabol  of  Antjigonisro:  of  Good  and 
Evil,  Light  uul  DiirkiifHS.  It  is  <'iiin  and  AIm>1,  V.\e  uud  Lilitb^ 
Jftoliiu  Mild  \iiKix,  ()rmu)«]  aud  Ahriumn,  Oniria  and  Tyjdion. 

TlUiKK,  or  Uie  Triad,  is  must  iiiguilicautly  cxpiVMSud  by  tlio  rqai* 
tatcmland  tbe  Hglit-iiiif.'lL-d  iriiiUfsk'S.  TbuniuK-  l/itet  priuctpal 
mien  or  rays  in  tbi'  miubow.  wbich  by  iutvrmututv  mube  Mven. 
Tbe  thrw  are  the  jfrtm,  tlie  yeth-w^  and  Uie  rtd.  Tli«  Trinity  of 
th<>  D(^itr.  ill  on"  mtxlo  or  olhfr,  liui>  bet.<ii  iin  article  in  all  crcodi^ 
n*  cnmltji.  pn.-t-rvcfv  and  diatroVM.  Hn  is  tbu  gein-rative  poifftr, 
the  prodactiTc  rapacity,  and  the  re*ul/.  Tho  imraatcrial  man.  ao. 
cording  to  thv  Cabtdii.  is  compottod  of  vilalilif,  vt  U/f,  the  breath 
of  Ufi^ ;  of  iomI  or  mimi,  und  njnrii.  .SiK,  eulphnr,  and  mercury 
nv  tb«  grcAi  symbols  of  tho  alchentiflis.  To  tbcm  man  was  body, 
iDt|],  and  8{>iriL 

Fouii  u  uxprcssed  by  the  square  or  foor-eidod  right-angled 


'•:  JI0E±1£   AXD  J«06MA. 

tzoTh.  Om  of  tb«  ETmbOiic  Garden  of  Edstfloved  sriTO'.  divid- 
'.L^  iiiVt  f'/ur  iXTrMm-. — Pisos,  vhid  flove  mnmnd  the  lud  td 
jC-Ad,  <JT  ]jgbi ;  OiBON.  which  flove  aronad  ibe  Und  of  £ihio[BB 
'JT  UiTkntAiz  Hlt>D£E£L,  rnDniog  «anward  to  Asvm;  and  thr 
Kci'Hiu.TEe.  Z^-biinah  Eaw  /ovr  tharioU  ooming  out  fiom  be- 
tw^^ii  Tvo  moumjiiiie  of  I'FC'Qze.  ID  the  fii«t  of  vhich  were  red 
horyrii  iu  ib«  second,  blatk ;  in  ihe  ihird,  wiUt ;  and  in  the 
f'furtb.  ff fizzled:  ^aod  tbeee  vcre  tl^-  four  winds  of  the  bearou, 
that  go  forth  from  itanding  before  the  Lord  of  all  the  earth." 
Katkiel  gaw  the  four  Uring  creatares,  each  with  four  faces  and 
/our  wings,  the  faces  of  a  man  and  a  lioitf  an  ox  and  an  eagle; 
and  the ^/i>ur  wheeU  going  upon  their  four  sides;  and  Saint  John 
l>e)ield  the /cur  beasts  fall  of  eves  before  and  behind,  the  Liox, 
the  young  Ox,  the  Man,  and  the  firing  Eagle.  Four  wae  the 
fe'igiiature  of  the  Earth.  Therefore,  in  the  146th  Pealm,  of  those 
wlio  muEt  praise  the  Lord  oa  the  land,  there  are  four  titnee  four, 
and  four  in  particular  of  living  creatures.  Visible  nature  is  de- 
ticribed  as  the /our  quarters  of  the  world,  and  the /our  comers  of 
tlie  earth.  "There  are /our,"  Bars  the  old  Jewish  saying,  "  which 
take  the  first  place  in  this  world;  man,  among  the  creatures; 
the  eagie  among  birds;  the  ox  among  cattle;  and  the  lum 
among  wild  beasts.'*  Daniel  saw  /our  great  beasts  come  up  from 
the  sea. 

Five  is  the  Duad  added  to  the  Triad.  It  is  expressed  by  the 
five-iwinted  or  blazing  star,  the  mysterious  Pentalpha  of  Pythago- 
ras. It  IB  indissolubly  connected  with  the  number  seven,  Christ 
fed  his  disciples  and  the  multitude  with  Jive  loares  and  two  fishes, 
and  of  the  fragments  there  remained  twelve,  that  \a,jive  and  tevenj 
baskets  full.  Again  he  fed  them  with  seven  loaves  and  a  few  little 
fishes;  and  there  remained  «erf»  baskets  full.  The  ^t'c  apparently 
email  planets.  Mercury,  Venus,  Mars,  Jupiter,  and  Saturn,  with  the 
two  greater  ones,  the  Sun  and  Moon,  constituted  the  seven  celestial 
spheres. 

Seven  was  the  peculiarly  sacred  number.  There  were  stven 
planets  and  spheres,  presided  over  by  seven  archangels.  There  were 
seven  colors  in  the  rainbow  ;  and  the  Phcenician  Deity  was  called 
Ihe  Heptaktis,  or  God  of  seven  rays:  seven  days  of  the  week; 
and  seven  and  five  made  the  number  of  montlis,  tribes,  and  apos- 
tles. Zechariah  saw  a  golden  candlestick,  with  seven  lamps  and 
seven  piiws  to  the  lamps,  and  an  olive-tree  on  each  side.    "  Since," 


rRLuavr-cKxvT. 


be  My«,  *'  the  anvn  ejM  of  the  f  jord  ihoM  rejoice,  anil  slmtl  see  the 
plummet  in  the  bantl  of  Zembbabei."  John,  in  the  Apocalypse, 
writes  feven  pjnsilea  to  ihn  MiVft  chiirchv^.  In  thi-  srven  cpiatles 
tburo  arc  twfive  promises.  What  w  said  of  the  charchca  in  praiiso 
or  bUtMi,  ie  completed  iiith«  number /Arv^.  Tb«  rcOain,  "irAo 
haf  fnrt  to  hear,"  ('tc^  hne  ten  word*,  dividod  by  ihr^  and  sfven, 
■ad  ihe  snvn  by  three  miA  four  j  and  the  t€vcn  epistles  arc  also  so 
divided,  Tn  the  ^culs,  (rumpels,  aad  vials,  also,  of  this  eymholic 
rifiion,  Iht'  srven  are  dividtnl  by  four  and  three.  He  who  wnda  hia 
message  to  Ephesus,  "holds  the  seven  slara  m  bis  right  hand,  and 
walks  amid  tbeMtwn  goldco  lam]i&" 

In  «i>duyd,  or  {>oriod8,  God  crciit»i  t)ic  iinirerso,  aiid  puiised  on 
the  tevenlh  day.  Of  clean  beasts,  Xoali  was  dii'eeted  to  take  by 
wmu  into  the  ark ;  and  of  fowls  by  grvent ;  beoanse  in  anvn  daya 
lJ)o  rain  vta  to  commenoe.  On  Ihe  ,«tfp*«t«?nih  d:iy  nf  lli«  month, 
tlie  rain  began ;  on  the  jrct-iTHtiNintb  day  of  tbu  urtxnth  month,  ibo 
ark  rested  on  Amnit.  Wbon  the  dove  rvtomrd,  Noiih  waitt'd  xeivn 
dftjB  befciri'  hf  wthI  her  forth  nf^n  ;  and  a^^uin  sr.ren,  nfliT  t\w  n- 
mrncd  with  the  olivc-lcof.  Enoch  was  cbc  xweftth  patriarch,  Adam, 
inolndod,  and  Lamcrh  Uvieri  7?7  years. 

ThTo  Wi'iY--  jcf*w  lamps  in  tho  groat  cnndlesiick  of  Ihe  Tabema- 
rfe  and  Ti-mple,  reprMenting  the  seven  planets.  Snvn  times  Mcecg 
■prinkted  tho  anointiog  oil  ujkiu  Hip  altar.  Tlie  days  of  oonsecm- 
tion  of  Aaron  iind  liia  »(m»  n-t-iv  it^ivn  '\n  number.  A  woman  waa 
aniJeau)  s^ren  days  after  child-birtb;  one  infected  with  lt-])ro6y 
wttihat  ap  (wfiTH  days;  seeeti  times  the  leper  was  q)ntiklcd  with 
deblood  of  a  ^luiii  bird;  a»d««7vn  days  afK^rtrurd  hemugl  romain 
abroad  ont  of  bis  tent.  Seven  tiiitt-ie,  in  pnrifyiDg  the  leper,  the 
priwt  was  to  sprinkle  the  ooUKcrated  oil;  and  teven  times  to 
sprinkle  wilh  tli<»  blood  of  the  saorificed  bird  the  hi^ii>M'  to  be  pnri- 
OnL  ^VIf  n  time^  the  btood  of  the  alaiu  btillock  v;^  sprinkled  on 
the  mercy-seat ;  and  eevtn  times  oa  the  aJtar.  TheMrvn/A  year 
wa«  u  Stil'Vath  of  reel ;  und  ut  the  end  of  seven  timee  seven  years 
tame  tbt  j;ri.'at  yearnf  jnliik-e,  ^.'rwx  daya  the  j>eopIi;  ale  unleav- 
ened bt^nd,  in  the  mouth  of  Abib.  8wtn  weeks  were  ouuntvd  from 
the  ttnii!  of  first  patting  thi!  gickle  to  the  wheat.  The  Feast  of  the 
Tabernnnlps  loAlrd  tevta  days. 

Inmel  Was  in  tlie  land  of  Mtdiao  tevtn  years,  beibre  Gideon  dc- 
:linnd  thcio.  The  btillock  sacrificed  by  him  was  tcvcn  years  cl(L 
told  Delilah  to  bind  him  villi  *w«n  gr««a  witbes;  and 


60  U0BAL8  A^D  DOOUA. 

she  wove  the  seven  locks  of  hie  head,  and  afterward  shared'  them 
off.  Balaam  told  Barak  to  build  for  him  seven  attars.  Jacob 
eerred  seven  years  for  Leah  and  seven  for  Bachel.  Job  had  seven 
sons  and  three  daughters,  making  the  perfect  number  ten.  He 
had  also  seven  thousand  sheep  and  three  thousand  camels.  His 
friends  sat  donn  with  him  seven  days  and  seven  nights.  His  friends 
were  ordered  to  sacrifice  sevc/t  bullocks  and  seven  rams ;  and  again, 
at  the  end,  he  liod  seven  sons  and  three  daughters,  and  twice  seven 
thousand  sheep,  and  lived  an  hundred  and  forty,  or  twice  seven 
times  ten  years.  Pharaoh  saw  in  his  dream  seven  &t  and  seven 
lean  kiuc,  seven  good  ears  and  seven  blasted  ears  of  wheat ;  and 
there  were  sei'en  years  of  plenty,  and  seven  of  famine.  Jericho 
fell,  when  seveti  priests,  with  seven  trumpets,  made  the  circuit  of 
the  city  on  seven  successive  days ;  once  each  day  for  six  days,  and 
seven  times  on  the  seventh.  "  The  seven  eyes  of  the  Lord,"  says 
Zechariah, "  run  to  and  fro  through  the  whole  earth."  Solomon  was 
seven  years  in  building  the  Temple.  Seven  angels,  in  the  Apoca- 
lypse, pour  out  seven  plagues,  from  seven  vials  of  wrath.  The 
scarlet-colored  beast,  on  which  the  woman  sits  in  the  wilderness, 
has  seven  heads  and  ten  horns.  So  also  has  the  beast  that  rises 
up  out  of  the  sea.  Seven  thunders  uttered  their  voices.  Seven 
angels  sounded  seven  trumpets.  Seven  lamps  of  fire,  the  seven 
ei>irits  of  Qod,  burned  before  the  throne ;  and  the  Lamb  that  was 
slain  had  seven  horns  and  seven  eyes. 

Eight  is  the  first  cube,  that  of  two.  Nine  is  the  square  of  three, 
and  represented  by  the  triple  triangle. 

Ten  includes  all  the  other  numbers.  It  is  especially  seven  and 
tJireej  and  is  called  the  number  of  perfection.  Pythagoras  rep- 
resented it  by  the  TETEACxts,  which  had  many  mystic  meanings. 
This  symbol  is  sometimes  composed  of  dots  or  points,  sometimes 
of  commas  or  yods,  and  in  the  Cabala,  of  the  letters  of  the  name 
of  Deity.     It  is  thus  arranged : 

I 

t        t 
>        >        f 
t         t         f         t 


PELLOW-CEAFT.  61 

The  Patriarchs  from  Adam  to  Noah,  inclusiye,  are  ten  in  num- 
ber, and  the  same  number  lA  that  of  the  Commandments. 

Twelve  is  the  number  of  the  lines  of  equal  length  that  form  a 
cube.  It  is  the  number  of  the  months,  the  tribes,  and  the  apos> 
ties ;  of  the  oxen  under  the  Brazen  Sea,  of  the  stones  on  the  breast- 
plate of  the  high  priest 


in. 

THE  MASTER. 

To  anderstand  literally  the  aymbola  and  allegories  of  Oriental 
booke  as  to  ante-historical  matters,  ia  willfully  to  close  our  eyes 
against  the  Light.  To  translate  the  symbols  into  the  trivial  and 
commonplace,  ia  the  blnndering  of  mediocrity. 

All  religious  expression  is  symbolism ;  since  we  can  describe  only 
what  we  see,  and  the  true  objects  of  religion  are  The  Seen.  The 
earliest  instruments  of  education  were  symbols ;  and  they  and  all 
other  religious  forms  differed  and  still  differ  according  to  external 
circumstances  and  imagery,  aud  according  to  differences  of  knowl- 
edge and  mental  cultivation.  All  language  is  symbolic,  so  far  aa 
it  is  applied  to  mental  aud  spiritual  phenomena  and  action.  All 
words  iiave,  primarily,  a  material  sense,  howsoever  they  may  after- 
ward get,  for  the  ignorant,  a  spiritual  non-sense.  To  "retract," 
for  example,  is  to  draw  iack,  and  when  applied  to  a  statement,  is 
symbolic,  as  much  so  as  a  picture  of  an  arm  drawn  back,  to  express 
the  same  thing,  would  be.  The  very  word  "spirit"  means  "breath," 
from  the  Latin  verb  spiro,  breathe. 

To  present  a  visible  symbol  to  the  eye  of  another,  is  not  neces- 
sarily to  inform  him  of  the  meaning  which  that  symlxil  has  to  yon. 
Hence  the  philosopher  soon  superadded  to  the  symbols  explana- 
tions addressed  to  the  ear,  susceptible  of  more  precision,  but  leas 
effective  and  impressive  than  the  painted  or  sculptured  forma 
which  he  endeavored  to  explain.  Out  of  these  explanations  gi-ew 
by  degrees  a  variety  of  narrations,  whose  true  object  and  meaning 
were  gi-adually  forgotten,  or  lost  in  contradictions  and  incongrui- 
ties. And  when  these  were  abandoned,  and  Philosophy  resorted 
to  definitions  and  formulas,  its  language  was  but  a  more  compli- 
cated symbolism,  attempting  in  the  dark  to  grapple  with  and  pic- 
ture ideas  impossible  to  be  expressed.  For  as  with  the  visible 
symbol,  so  with  the  word  :  to  utter  it  to  you  does  not  inform  you 
of  the  exact  meaning  which  it  has  to  me  j  and  thus  religion  and 
philosophy  became  to  a  great  extent  disputes  as  to  the  meaning 


THi:  uastbr. 


63 


an]i&  Tlifi  most  abstrtict  expr^s?ion  for  Dkits.  wbicli  langusga 
iMpply,  in  bnt  a  tign  or  AyinM  foriin  ohjt'ct  boyoiid  i>ur  ooni- 
prt'lion^on,  tuxl  not  mom  truthful  lUid  adequate  tbuo  iUu  imager 
flf  Osiris  iind  Vimiixu,  or  thoir  namcji,  t^.teojil  its  Ix-iug  h&s  «(uuu- 
itui  »itd  explimU  We  avoid  senKuuiiiiiii-sit.  o»ly  Iiv  ra;iurt)Dg  tu 
riiaplMiegacioa.  We  com  o  si  Itwi  to  dcHuu  tipiril- liy  sayiug  that 
it  is  not  matU'r.    Spirit  ip — spirit. 

A  ainglu example  of  the  .tymbulisn)  at  xcoMt  irill  iiidicaio  to  you 
DUO  brauch  of  Masonic  study.  W«  fiud  in  the  English  \i\tf  tliia 
phruai'  :  '•  I  will  always  hail,  over  conceal,  and  uovor  reveal ;"  and 
in  iJiu  Calveliieui,  tbi-av; 

(J.*.  "/Afltr* 

A.-.  "I  roncfal:"* 
and  ignorniin-.  miHUndoniUutdiug  tUc  word  "  hail"  has  ijil«r]ioliitcd 
the  phnu»,  "From  whence  do  you  hailf^ 

But  Ibi!  word  is  Kiilly  "AeK"  IVom  tho  Anglo-Saxon  verb  tfelnn, 
h*tati,  to  eovir,  lti<fe,ov  fvncfal.  And  this  word  h  rendorcd  by  the 
loBlin  vortt  Irgere,  to  mrvr  or  rof^/'  oi-w.  "  That  ya  fro  rao  no 
thynge  woll  hfltt,"  eiyg  Gowor.  "They  hei«  fro  ino.  no  priiiyl«v'* 
I  iaj»  thtr  Boiiiatinl  of  t lio  Rose.  "  To  Heal  a  bouse.*'  is  a  coioinou 
phruc  in  ijuaai-x;  and  in  the  west  of  England,  he  that  coven  a 
hoiute  with  Bitttfs  is  calleii  a  ffealtr.  Wherefore,  to  "  hear  nieiuia 
tJu-  niue  tiling  us  to  "  /iVf,"~itfletr  symbolic,  as  meaiiiug,  prima- 
rily, to  nitvr  a  hiiiii«wlth/i7<'ji, — and  means  to  cover,  hide,  orc^ncwU 
Thus  lanfcnngo  too  is  i^ymliolitim,  and  nurds  an-  as  mucli  mttjun- 
dtmliHjd  Hiid  niiKUHMl  a»  luorv  mutiirlal  symbobi  aro. 

SymlMiIiHin  t<-ndiil  coutlnanlly  lobt-comt*  more  compliratcil ;  and 
all  the  powers  of  lli^at'uu  were  rL-produced  ou  earth,  until  a  web  uf 
flvtioD  and  iilk-gory  waEW»Ti-u,  partly  by  art  and  p«irtly  by  lht<  igno- 
nuux  of  error,  which  thu  wit  of  uiAn.  with  Uii  limited  means  of 
explanation,  will  never  wnrarel-  JCvcn  the  Hebrew  Theism  became 
invnlvfil  in  symUilism  and  imagi^-uorship,  borrowed  probably  IVom 
au  iildcr  oreitl  nnd  reuioto  regions  of  Asia, — lhi>  wonship  of  tli? 
On-atSemitie  Kaluiv-God  Al  or  £i.:  audita  symbolical  reprvsout- 
atioiia  of  Jkuutau  Uim^-lf  were  not  oren  confined  to  poelica)  or 
illti«tratire  language.  Tbe  pric^U  wore  monotbeista:  the  people 
iduUtt>r4. 

Th^jpp  are  dangt-rs  iDiKpantble  from  sjrmboUBmt  which  aQ'ord  nn 
iBprcwivR  kurnon  in  n-gord  to  Ihe  similiir  risks  atU^ndant  on  the 
MC  of  languagUL    I'ho  imagination,  called  in  to  assist  the  reason, 


64  MORALS  AND    DOGMA. 

usurps  its  place  or  leaves  its  ally  helplessly  entangled  in  its  web. 
Names  which  stand  for  things  are  confounded  with  them;  the 
means  are  mistaken  for  the  end ;  the  instrument  of  interpretation 
for  the  object;  and  thus  symbols  ctme  to  usurp  an  independent 
character  as  truths  and  persons.  Though  perhaps  a  necessary 
path,  they  were  a' dangerous  one  by  whicb  to  approach  the  Deity; 
in  which  many,  siiys  Plutarch,  "  mistaking  the  sign  for  tlie  thing 
signified,  fell  into  a  ridiculous  superstition ;  while  others,  in  avoid- 
ing one  extreme,  plunged  into  the  no  less  hideous  gnlf  of  irreligion 
and  impiety." 

It  is  through  the  mysteries,  Cicero  says,  that  we  have  learned 
the  first  principles  of  life ;  wherefore  the  term  "  initiation"  is  used 
with  good  reason;  and  they  not  only  teach  us  to  live  more  happily 
and  agreeably,  but  they  soften  the  pains  of  death  by  the  hope  of  a 
better  life  hereafter. 

The  mysteries  were  a  Sacred  Drama,  exhibiting  some  legend  sig- 
nificant of  nature's  changes,  of  the  visible  universe  in  which  the 
Divinity  is  revealed,  and  whose  import  was  in  many  respects  as 
open  to  the  Pagan  as  to  the  Christian.  Nature  is  the  great  Teacher 
of  man ;  for  it  is  the  Revelation  of  God.  It  neither  dogmatizes  nor 
attempts  to  tyrannize  by  compelling  to  a  particular  creed  or  spe- 
cial interprcfRtion.  It  presents  its  symbols  to  us,  and  adds  nothing 
by  way  of  ex  phi  nation!  It  is  the  text  without  the  commentary; 
and,  as  we  well  know,  it  is  chiefly  the  commentary  and  gloss  that 
lead  to  error  and  heresy  and  persecutiou.  The  earliest  instructors 
of  mankind  not  only  adopted  the  lessons  of  Nature,  but  as  far  as 
possible  adhered  to  her  method  of  imparting  them.  In  the  myste- 
ries, beyond  the  current  traditions  or  sacred  and  enigmatic  I'ecitals 
of  the  Temples,  few  explanations  were  given  to  the  spectators, 
who  were  left,  as  in  the  school  of  nature,  to  make  inferences  for 
themselves.  No  other  method  could  have  suited  every  degree  of 
cultivation  and  capacity.  To  employ  nature's  universal  symbolism 
instead  of  the  technicalities  of  language,  rewards  the  humblest  in- 
quirer, and  discloses  its  secrets  to  every  one  in  proportion  to  his 
preparatory  training  and  his  power  to  comprehend  them.  If  their 
philosophical  meaning  was  above  the  comprehension  of  some,  their 
moral  and  political  meanings  are  within  the  reach  of  all. 

These  mystic  shows  and  performances  were  not  the  reading  of 
a  lecture,  but  the  opening  of  a  problem.  Requiring  research,  they 
were  calculated  to  arouse  the  dormant  intellect.    They  implied  nc 


THR  1IA8TKB. 


C5 


Iv  lo  Philo!^»i'hy,  Iwonti^u  PliiloBupIiyia  iho  great  cxnonndor 

ilKillxni;  ultliDii{;U  il*  auck'u!  iult^rprL-tutious  were  oftiin  ill- 

fouodod  nnd  incorreoC.    Tba  alteratioa  from  aymbol  to  dogma  U 

fulul  to  bcftuty  of  expression,  uud  leada  to  iuUiIcraiice  uid  a^urcd 

inMllbilitT. 

•  K  •  .    "  «  « 

If,  in  ttachiug  (ho  grrn)  doctrine  of  the  divine  nature  of  the 
SonI,  and  In  striniig  t«  oiplojn  its  longing  nftor  im mortal ity,  nod 
in  {iruvEDg  its  EiipvrioritTov«r  tl»e  moU  of  theouimnls,  which  liave 
no  a^pirnlEmiB  Heavenirard,  (he  anrieiite  struggled  in  rain  to 
eiprcss  the  HoiHrevt  ihe  aowl,  by  coDiparingitto  Fire  and  LlonT, 
it  will  be  wpU  for  as  to  consider  whether,  with  alt  our  hoastM 
Tcnovlrd^,  we  huvo  any  bplicr  or  clearer  idea  of  i(«  nalunr,  uud 
w)i»-ther  we  bavo  not  di-q^niri nearly  taken  rel^igc  ia  having  uoue  at 
on.  And  if  they  erri-d  oa  to  ii«  original  place  of  nbodo,  and  nnder- 
Blo-""  '  I'  ilie  ni('d<>  and  path  of  itH  desei'nt,  these  were  Imt  the 

««•■  -  ihi>  great  Truth,  and  jirobaljlr.  to  the  initiiilHii.  mere 

■IVgtiries,  diwijTnLt]  to  make  the  idea  mon  paljmhle  niid  iniprcftsivit 
to  thv  mind. 

Thi'y  ivTt'  at  least  no  more  lit  to  U*  smiled  at  by  thn  self-conooit 
of  u  Tain  i^orancc,  the  wealth  of  whose  knowledge  consiets  solely 
in  Wiirdis,  iliAn  t!i<:-  f>ii»om  of  Ahraham,  ac  a  homo  for  iho  fjsirita  of 
th*  jitit  doiul;  thf  giitf  of  ttptiml  tiiv',  for  the  cterniil  toi'tiireof 
tpiritt;  and  the  City  of  the  New  Jeriualem.  with  it«  valU  of 
jtt*|i».T  and  its  HJifiwa  of  pnre  pold  like  ch-jir  glnss,  its  fonn<hilinna 
of  pnTiiiuB  stonep,  and  its  gales  each  of  a  single  pearl,  "  I  kiiew 
a  man."  eays  Paul,  "  canght  np  to  the  third  Heaven ;  .  ■  .  that  he 
war  '  '  I'  into  Pftradiee,  and  heard  inofral>)e  words,  which  it 
ii  n  I  .  '  ■  for  a  man  I«  utter."  And  nowliorv  is  the  unlagon- 
li>m  ami  t-onBict  between  the  spirit  mid  body  muru  £ro(|uent]y  anil 
for.  !'  ■  -l.-d  on  lliau  in  the  writings  of  this  apostiL',  nowhere 

Ihc  .  iture  of  thii  Koul  morv  Btronglj  asserted.     "With  the 

miod.'^  he  says,  "  I  serre  the  law  uf  Uod  ;  but  with  the  flesh  the 
,  Jaw  of  sin.  .  .  .  As  many  m  aru  lud  by  the  i^pirit  uf  Ood,  arc  the 
HU  of  God.  .  .  .  1'he  tamest  fxpectatiou  of  the  created  waits 
for  t]w  mwniPMlation  of  the  gons  of  God.  .  .  .  The  erealcd  shall 
'" .  rod  fhjm  the  bondage  of  oormption,  of  the  Dosh  liable  to 
jio  the  glorioDE  liberty  of  the  ehildren  of  God.'* 


Two  ibnna  of  government  are  favorable  to  the  pievalcucc  of 


66  MOEAI^    AND    DOOMA. 

falsehood  and  deceit  Under  a  Despotism,  men  are  &lse,  treacher- 
ous, and  deceitful  through  fear,  like  slaves  dreading  the  lash. 
Under  a  Democracy  thej  are  so  as  a  means  of  attaining  popularity 
and  ofiBce,  and  because  of  the  greed  for  wealth-  Experience  will 
probably  prove  that  these  odions  and  detestable  vices  will  grow 
most  rankly  and  spread  most  .rapidly  in  a  Bepublic.  When  ofBce 
and  wealth  become  the  gods  of  a  people,  and  the  most  unworthy 
und  unSt  most  aspire  to  the  former,  and  fraud  becomes  the  high- 
way to  the  latter,  tie  land  will  reek  with  falsehood  and  sweat  lies 
and  chicane.  When  the  offices  are  open  to  all,  merit  and  stem  in- 
tegrity and  the  dignity  of  unsullied  honor  will  attain  them  only 
rarely  and  by  accident  To  be  able  to  serve  the  country  well,  wil' 
cease  to  be  a  reason  why  the  great  and  wise  and  learned  should  be 
selected  to  render  ser\~ice.  Other  qualifications,  less  honorable, 
will  be  more  available.  To  adapt  one's  opinions  to  the  popnlar 
Immor ;  to  defend,  apologize  for,  and  justify  the  popular  follies ;  to 
advocate  the  expedient  and  the  plausible ;  to  caress,  cajole,and  flat- 
ter the  elector ;  to  beg  like  a  spaniel  for  his  vote,  even  if  he  be  a 
negre  three  removes  from  barbarism ;  to  profess  friendship  for  a 
competitor  and  stab  him  by  inucndo  ;  to  set  on  foot  that  which  at . 
third  hand  shall  become  a  lie,  being  cotisin-german  to  it  when  ut< 
tered,  and  yet  capable  of  being  explained  away, — who  is  there  that 
has  not  seen  these  low  arts  and  base  appliances  put  in  practice,  and 
becoming  general,  until  success  cannot  be  surely  had  by  any  more 
honorable  means? — the  result  being  a  State  ruled  and  ruined  by 
ignorant  and  shallow  mediocrity,  pert  self-conceit,  the  greeuncea 
of  unripe  intellect,  vain  of  a  school-boy's  smattering  of  knowledge. 

The  faithless  and  the  false  in  public  and  in  political  life,  will  bo 
faithless  and  false  in  private.  The  jockey  in  politics,  like  the 
jockey  on  the  race-course,  is  rotten  from  skin  to  core.  Every- 
where he  will  see  first  to  his  own  interests,  and  whoso  leans  on  him 
will  be  pierced  with  a  broken  reed.  His  ambition  is  ignoble,  like 
himself;  and  therefore  he  will  seek  to  attain  office  by  ignoble 
means,  as  he  will  seek  to  attain  any  other  coveted  object, — land> 
money,  or  reputation. 

At  length,  office  and  honor  are  divorced.  The  place  that  the 
small  and  shallow,  the  knave  or  the  trickster,  is  deemed  competent 
and  fit  to  fill,  ceases  to  be  wortliy  the  ambition  of  the  great  and 
capable;  or  if  not,  these  shrink  from  a  contest,  the  weapons  to  be 
used  wherein  are  unfit  for  a  geptleman  to  handle.  Then  the  habits 


TTIE   UASTKn. 


CT 


of  nQprineipled  ndrocntea  in  Inwconrtii  »m  nahiraliiu'd  in  Smitto^. 
and  pvtliroggors  vrangle  thon>,  vhfn  the  (tiie  ot  tbo  nnlioii  nnil 
tlif  livra  of  millianfi  ar<>  »t  RUkc  Stnteit  an  i>ron  begotten  hj  vit* 
Uinv  mid  l>roiight  furtti  hy  Onud,  and  riMmlitieR  iirc  jn5tit1<.il  bv 
Ic^slatnra  cUimhtg  to  be  bonnrablc  TbcFn  contested  elcctiuoH  arc 
dtfcidcd  by  ptrjiiretl  votv*  or  iMirtv  coueiJcratiotw ;  luid  all  thfi 
l>nictic('s  of  tiio  vtvmi  tinioe  uf  corruption  are  rovivwi  a&d  i-xiig- 
geratrd  in  Kcpnblioa. 

It  is  siniii<ft?  that  rcvprcuoc  for  truth,  that  manlinpjts  aud  jS7«>ii- 
nine  Imaliv,  and  ecnm  of  littlenw*  and  unfair  ndvantage,  and 
(^nuinr  fnith  and  gnilliocss  Aiic]larg<'-h«-iu't4tliiP58  5)iottl<)  diminish, 
atnnn^  stat^smvii  »nd  Twoplp,  as  ciriliit»tioii  advances  and  freedom 
bvvnint'f  tuuri:  ^Qcrul,  and  uDiwrsal  sufTrugc  implied  tiiiivemd 
wonh  and  fitness  I  In  ihe  ago  of  Elizal>etli,  witliout  ontrerea! 
flQfl>ngt\(ir  8ooii>li4>e  for  tlioDifTcsion  ofUst'flil  Knu\vlm1g0.  ori>u]v 
nlar  K'cturcrs,  or  Lich'u.  tlie  Htutoemun.  thi>  nieifhaiii,  lli«  btirgbcr. 
tbn  fiulin*,  weri^  all  alike  heroic,  fearing  God  only,  and  mnn  not 
■i  nU.  Ij^t  but  a  btiiidntl  or  two  yoars  r1a|vse,  and  in  a  Moiiarchr 
or  Kcpul-lio  of  tiw  samo  race,  nothing  ie  /^to  hci-oic  than  11)«  mer- 
chant, the  fbrcwd  ppecnlalor,  the  offico-tfcker,  fearing  man  only, 
and  (tod  not  nt  alL  R^-vcr^niT^  fur  grvatiK-e^  dii>«  out,  and  is  sue* 
ttJwlwJ  by  biisL'  (•nvy  itf  prMiti«>s«i.  Evi-ry  man  is  in  the  way  of 
many,  either  in  th«  path  to  jwipidarity  or  WL-dib.  Tbea-  is  a  gen- 
fml  fftrling  of  sitiifiKriiiin  wbL-n  a  gn-at  elatL-snian  ix  di»plucvd,  or 
a  ci'immJ,  who  ban  bwn  for  bin  brief  hour  thu  |)opular  idol,  is  an- 
fortnniitc  uud  einka  from  Uta  lii^b  estate.  It  bMiouics  a  misfor- 
t«iw,  if  not  a  crimD.in  be  abote  the  popnlar  level. 

VrV  should  natnriUty  Bnppose  that  ii  nation  in  dintrottii  wonbl  take 
Ciim\wl  with  Ibi.'  wiwal  of  its  KKii.  Bill.  iPii  the  nonlnm,  great 
mva  M<cm  uvttr  su  Hcuree  an  when  they  are  moHl  uii.-dL-d,  and  small 
mva  n(Tcr  m  bold  tn  io^isl  on  ior^-^ting  place,  aa  when  itH-dinority 
and  inrapabU'  ini-ivnoc  and  sophomvric  Kreenness,  and  ebony  and 
q»rij|jbtlY  incomi>eiency  art  moet  dangerous.  When  Frauot;  wia 
ill  ihf  Mtft'inily  of  TiTolntionary  ngony,  abo  was  gowmwl  by  nn 
Bflwmbly  of  proviiirial  pRtlifoj^jrcrs,  and  Itolwupium^  Miirat,  and 
Contlion  rnlcd  in  tbo  place  of  Slirabeait.  Wrgiiiand,  luid  Camot 
IBbgland  wiu  governed  by  the  Hump  Parliument.  aftor  ahe  had  be- 
beaded  bcrking.  Cromwell  extinguished  one  body,  and  Napoleon 
the  otbor. 

fratid,  Jals^ood,  trickery,  nod  deceit  in  outional  affairs,  nro  Hk 


tig  KORAI^  AKD  DOQUX. 

signs  of  decadence  in  States  and  precede  convalaioiiB  or  paralysis. 
To  bully  the  weak  and  crouch  to  the  strong,  is  the  policy  of  mo- 
tions governed  by  small  mediocrity.  The  tricks  of  the  canvass  for 
office  are  re-enacted  in  Senates.  The  Executive  becomes  the  dis- 
penser of  patronage,  chiefly  to  the  mo^t  unworthy ;  and  men  are 
bril>ed  with  oflBcea  instead  of  money,  to  the  greater  ruin  of  the 
Commonwealth.  The  Divine  in  human  nature  disappears,  and  in- 
terest, greed,  and  selfishness  take  its  place.  That  is  a  sad  and  true 
allegory  which  represents  the  companions  of  Ulyssea  changed  by 
the  enchantments  of  Circe  into  swine. 

"  Ye  cannot,"  said  the  Great  Teacher,  "  serve  God  and  Mam- 
mon." When  the  thirst  for  wealth  becomcB  general,  it  will  be 
sought  for  as  well  dishonestly  as  honestly ;  by  frauds  and  over- 
reach ings,  by  the  knaveries  of  trade,  the  heartlessness  of  greedy 
speculation,  by  gambling  in  stocks  and  commodities  that  soon  de- 
moralizes a  whole  community.  Men  will  speculate  upon  the  needs 
of  their  neighbors  and  the  distreasea  of  their  country.  Bubblea 
that,  bursting,  impoverish  multitudes,  will  be  blown  up  by  cun- 
.ning  knavery,  with  stupid  credulity  as  its  assistant  and  instru- 
ment. Huge  bankruptcies,  that  startle  a  country  like  the  earth- 
quakes, and  are  more  fatal,  fraudulent  assignments,  eugulfment  of 
the  Httvings  of  the  poor,  expansions  and  coIIai>se8  of  the  currency, 
the  crush  of  banks,  the  depreciation  of  Government  securities, 
jirey  on  the  savings  of  self-denial,  and  trouble  with  their  depreda- 
tions the  first  nourishment  of  infancy  and  the  last  sands  of  life, 
und  (ill  with  inmates  the  churchyards  and  lunatic  asylums.  But 
tilt'  shuriKjr  and  speculator  thrives  and  fattens.  If  Ms  country  is 
tlghtiiig  by  a  levy  en  masse  for  her  very  existence,  he  aids  her  by 
di;)ir<'(-iuliiig  hor  paper,  so  that  he  may  accumulate  fabulous 
lUiiiiiiutH  with  little  outlay.  If  his  neighbor  is  distressed,  he  buys 
iiiM  |iro)ii'rly  fora  song.  If  he  administers  upon  an  estate,  it  turns 
oiil  iiiNotv(!nl,  und  the  orplians  are  paupers.  If  his  hank  explodes, 
Ik;  is  foiiml  to  have  taken  care  of  himself  in  time.  Society  wor- 
HhijtH  ilM  pupcr-and-crcdit  kings,  as  the  old  Uindus  and  Egj'ptians 
worHiii|i|NHl  Ui<^ir  worlhleaa  idols,  and  often  the  most  obsequiously 
when  ill  iiciuul  solid  wealth  they  are  the  veriest  paupers.  No 
wiimU-r  im-n  tliink  there  ought  to  be  another  world,  in  which  the 
iiijiiMliriM  of  this  may  be  atoned  for,  when  they  see  the  friends  of 
(iiiiK'il  fuiiiilii's  begging  the  wealthy  sharpers  to  give  alms  to  pre- 


THE   yxSTKB. 


BS 


rent  tho  orphaDod  victimit  ftvm  starving,  until  the;  tnaj  tiud 

v&yi  of  su])porLing  tliemsolrui. 

«♦♦♦•« 

Stotea  »re  chiefijr  ar«ricious(if  commerce  und  of  t^rrilorjr.  The 
Utter  U'ttOs  to  tho  violation  of  trrutic^,  L-ncrMiclitnitntd  iiiwn  feeble 
twighburti,  jiud  npiu'il-y  touranl  tbcir  Wfti'ds  wbu«v  IhuiU  are  cuv- 
et«<l.  Kf'pubhcB  arc,  iu  tliiti,  as  ni|)aciou<!  nud  iiupriui-iirloil  us 
D«sjM>t£,  titjTvr  leumiug  Froui  bi^lm'y  that  inordinate  expaiiHon  by 
nipiuo  and  [hiuU  hui!  He  iucYitablo  coiis<><|UPiices  iii  tlisiiipmbor- 
tuvttt  or  mi bj ligation.  WhL*»  a  Be|ml>lic  begins  to  pUmder  its 
uvigbbun^  thii  vroi-ds  of  dooui  aru  alrcat^lv  wjittMi  on  it^  wnlU. 
Tiicit  i»  u  jmlgniKiit  uln->ikly  proiioimccti  of  (iod.  upon  wbalcviT  is 
ourighlcoUB  iu  the  couduci  of  utitioiiul  ulhiiiu  When  civil  wur 
tean  Che  vitaU  of  a  Bv^nbUCr  l^t  it  hx>k  back  aud  dee  if  it  has  uot 
bwo  guilty  of  iujnsticcs;  imil  if  it  has,  let  it  humble  itself  in  tho 
dust ! 

Whin  a  nation  becomes  poMseiui'il  witli  a  sjurit  uf  commercial 
grcL'O,  bcvoud  tiiuiM  juet  uud  fair  limits  Si-t  by  a  due  rc^inl  ut  m 
niiHlc-nitc  uuJ  rt'UtfODnbti.'  dcgiw  of  gviK-rat  und  tudividiuti  pru^(>cr- 
it7i  it  ii  u  uation  poAj^.i^-d  by  the  devil  of  commercial  avaricv,  u 
pMSioil  as  ignoblo  uud  dt;momlixiii>;  lu^  avurin;  in  tlie  individiuil; 
and  M  tbi«  Kirdid  |i)u-~Mon  in  husvr  and  more  nnsonipulous  than 
ambitioD,  su  it  is  mon>  hatoful,  and  ut  luAt  uuikvs  tli«  inftH'tt-^l  iia> 
tion  Ik-  ivgiirtlod  as  tho  rncmy  of  Ihi;  humiin  rici'.  To  grun'p  at 
Uiu  lion's  share  of  conuaerco.  hud  nlwuya  at  la^t  jiruvnn  the-  rnin  »T 
States,  Ikcuusv  it  tnviuriably  lends  to  iQJnetii*^:^  that  miikc  a  State 
iMt^iabhr;  to  a  BC']liehn{^ss  and  crooked  policy  that  forbid  oth«r 
DUtions  Ui  he  tht:  frivnila  of  u  Stolii  that  caiv«  only  for  it*;ir. 

Commcrriul  avahtMi  iu  India  vm  the  parent  of  moiv  alnx^itira 
aud  gn:iit(T  r«[Kiciiy,  and  cost  more  bntuaii  live^  thau  the  uoblef 
ambition  for  extended  empire  of  Cooeular  Itome.  Tho  nation 
tlut  gnis]ifl  at  the  (.-ommHrco  of  tho  uurld  canuut  but  become 
sddih.  calculatiuf*,  dead  tu  tho  noblest  impubcs  and  sympathies 
which  ought  to  notunto  Htatrs.  It  will  submit  to  insults  that 
wimnd  lis  liuiior,  nitlmr  than  mdangi-r  iIji  coinmt'rcial  iatfrt-nts  by 
war;  while,  w  inibser\c  those  iutercsts,  it  will  wage  unjust  war, 
on  fiilie  or  flriToloni  prvt^xU,  its  frc-e  people  cheerfully  allying 
tlirmwlTrtt  iTitt)  de8])otH  to  crush  a  commercial  rival  that  haa 
dorixl  cxilu  ltd  kings  aud  ulcct  itd  own  ruler. 

XbuB  the  cold  culciihitious  of  a  sordid  self-interest,  iit  uattoua 


70  MORALS   AKD  DOOUA. 

commercially  araricioua,  always  at  last  displace  the  sentiinentB  and 
lofty  impulses  of  Honor  and  Generosity  by  which  th^y  rose  to 
greatness ;  which  made  Elizabeth  and  Cromwell  alike  the  pro- 
tectors of  Protestants  beyond  the  four  seas  of  England  against 
crowned  Tyranny  and  mitred  Persecution;  and,  if  they  had 
lasted,  would  have  forbidden  alliances  with  Czai^  and  Autocrats 
and  Bourbons  to  re-enthrouc  the  Tyrannies  of  Incapacity,  and 
arm  the  Inquisition  anew  with  its  instruments  of  tortare.  The 
soul  of  the  avaricious  nation  petrifies,  like  the  soul  of  the  individ- 
ual who  makes  gold  his  god.  The  Despot  will  occasionally  act 
upon  noble  and  generous  impulses,  and  help  the  weak  against  the 
strong,  the  right  against  the  wrong.  But  commercial  avarice  is 
essentially  egotistic,  grasping,  faithless,  overreaching,  crafty,  cold, 
ungenerous,  selfish,  and  calculating,  controlled  by  considerations 
of  self-interL-st  alone.  Heartless  aud  merciless,  it  has  no  send- 
ments  of  i)ity,  sympathy,  or  honor,  to  make  it  pause  in  its  remorse- 
less career;  and  it  crushes  down  all  that  is  of  impediment  in  its 
way,  as  its  keela  of  commerce  crush  under  them  the  murmuring 
and  unheeded  waves. 

A  war  for  a  great  i)rinciple  ennobles  a  nation.  A  war  for  com- 
mercial supremacy,  upon  some  shallow  pretext,  is  despicable,  and 
more  than  auglit  else  demonstrates  to  what  immeasurable  depths 
of  baseness  men  and  nations  can  descend.  Conuuercial  greed  val- 
ues the  lives  of  men  no  more  than  it  values  the  lives  of  ants.  The 
slave-trade  is  as  acceptable  to  a  people  enthralled  by  that  greed,  as 
the  trade  in  ivory  or  spices,  if  the  profits  are  as  large.  It  will  by- 
and-by  endeavor  to  compound  with  God  and  quiet  its  own  con- 
science, by  comi)eIling  those  to  whom  it  sold  the  slaves  it  bought 
or  stole,  to  set  them  free,  and  slaughtering  them  by  hecatombs  if 
they  refuse  to  obey  the  edicts  of  its  philanthropy. 

Justice  in  no  wise  consists  in  meting  out  to  another  that  exact 
measure  of  reward  or  punishment  which  we  think  and  decree  hia 
merit,  or  what  wc  call  his  crime,  whioh  is  more  often  merely  his 
error,  deserves.  The  justice  of  the  father  is  not  incompatible 
with  forgiveness  by  him  of  the  errors  and  offences  of  his  child. 
The  Infinite  Justice  of  God  does  not  consist  in  meting  out  exact 
measures  of  punishment  for  human  frailties  and  sins.  We  are  too 
apt  to  erect  our  own  little  and  narrow  notions  of  what  is  right  and 
just,  into  the  law  of  justice,  and  to  insist  that  God  shall  adopt 
tliat  as  His  law ;  to  measure  off  something  with  our  own  little 


THE    UASTBEL 


n 


tHpi>-lin6,  and  call  it  (lod'elaw  of  jiutieo.  OontinaBlIy  va  seek  to 
ennoble  nor  own  ignoble  low  of  revcngo  and  iwtnliation,  by  mis- 
uaniiiig;  il  jn^litv. 

Nor  »io€>  justice  consist  in  siriolly  gorcrniug  oar  txmduol  to- 
waid  otlK'T  men  by  the  rigid  rnlw  of  It^l  right,  ir  there  were  a 
ajmniiiuiLruitrwhcrtr,  in  wliiiihull  stotxl  upou  tlic  ittnclni-sa  of  this 
rulv,  tlii-re  e^liouid  lie  vritteti  over  it«  gates,  m  a  warning  to  the 
Tinfortiimitoii  dmring  ttdroiegiou  to  that  inhospitable  rcwlui,  Lho 
woi-dB  wbiHi  Dastb  says  are  written  oT«r  the  gr«it  gate  of  Hell* 
"  Let  those  who  kxtbk  qerk  leave  hopk  bbhixd!"  li  U  not 
ju«i  li>  i«j  the  lubtircr  iu  fl«rld  or  fm'tory  or  trorkabop  liis  currcut 
vug«»  and  aa  mure,  the  lowest  niaiket^vntae  of  his  labor,  for  eo 
long  only  an  we  nrtxl  Ihnl  hibor  Nud  he  le  ohlo  to  wi^rk ;  fur  wheu 
flivkncfx  or  old  age  overtakes  him,  ibut  is  lo  leave  him  and  his 
SuhlIv  to  ftHrv«;  mid  Ood  will  eoTse  nith  cnlamitr  the  [Hxjple  in 
Whloh  the  ebildrfii  uf  tlic;  Iiibon^r  unt  of  wnrk  e&l  llit*  biiiU-d  gnus 
of  the  field,  and  trndhen:  fitmnglF  their  cbikln-n,  thnt  thpy  may  bay 
fuod  for  t|i<^miu->l vus  with  tho  churitabli!  pittuiioc  gtTvn  for  bnriul 
exj>eQ5(A.  Thr  mica  of  what  is  ordiuarily  tcrrard  "  Juattcc,"  may 
be  puuoliliounly  obn-rrcd  auioug  thi'  fulloD  Hptrite  that,  orft  tho 
By  of  lii-IU 


JuEiifv,  dtvorc<:-d  IVoin  synipnthT,  \%  sclD^  iuditforeDOO^  not  In 
ih«  Irul  niori-  landahle  ihnn  niit!anlhropio  isulalioo.  There  h 
«rtn|uithy  even  among  the  hair-like  OHcillaturiu,  a  Inbe  of  eituple 
phinta.  amiii^s  <if'  which  may  bii  dificoveivd,  with  the  did  of  Lbe 
nucro«LHi|>r,  in  the  tiiti<-gt  bit  of  scam  from  a  etnguaol.  ]kk}I.  For 
these  will  pluoe  themwivos.  ae  if  it  were  by  agreement,  in  separate 
cimipiinii-H,  »n  thi'  (;ido  of  n  vessel  eonlatning  Ihi'in,  and  tn>em 
tuarrhlng  upward  in  ruw«:  and  whuu  u  ^wnrm  grows  woarr  of  ild 
litiuitioii.  Hnd  ban  a  mind  to  change  its  c[ttar(cr&,  i>ach  array  holds 
uu  ila  way  without  ooufiiiiion  or  inUTniixtiire,  proeeediug  wifli 
great  rc-gularity  luid  order,  ns  if  uudt-r  the  direoliou8  of  wiH«  loud- 
en. The  ant«  uud  Iwua  give  twcb  other  mutual  oasietancc.  beyond 
what  i*  r^tnirul  by  rhat  which  httmau  cmtnreq  are  apt  to  regard 
u  thr  vtriut  law  (if  jnitic?. 

SurHy  wi*  nw'd  bat  n-fleot  a  Utile,  to  be  convinced  that  tho  indi- 
ridnal  nun  i«  hnt  a  frwtion  of  the  nnit  of  society,  and  thai  he  is 
lodiMolubly  ouuneclL-d  with  the  rust  of  his  race.  Not  only  the 
Mtion«i  bnt  the  will  and  thonghta  of  other  men  make  or  mar  his 


72  MOBALS  AND  DOGMA. 

fortunes,  control  his  dcBtinies,  are  nnto  him  life  or  death,  dishonoi 
or  honor.  The  eiiidomics,  pliysical  aud  moral,  contagious  and  infec- 
tious, public  opiuiun,  jKipuiar  delusions,  enthusiasms,  and  the  other 
great  electric  pheuumena  and  currents,  moral  and  intellectual, 
prove  the  uuivei-sal  syniputhy.  The  vote  of  a  single  aud  obscure 
man,  tiie  utterance  of  BcU'-will,  ignorance,  conceit,  or  spite,  decid- 
ing au  election  and  placing  Folly  or  lucupacity  or  Baseness  iu  a 
Senate,  involves  the  country  in  war,  sweeps  away  our  fortune 
slaughters  our  sous,  renders  the  labors  of  a  life  unavailing,  and 
pushes  US,  helpless,  with  all  our  intellect,  to  resist,  into  the  grave. 

These  considerations  ought  to  teach  us  that  justice  to  others 
and  to  ourselves  is  the  same ;  that  we  cannot  define  our  duties  by 
mathematical  lines  ruled  by  the  sq^uare,  but  must  fill  witli  them 
the  great  circle  traced  by  the  compasses;  that  the  circle  of  hu- 
mauity  is  the  limit,  and  we  arc  but  the  point  iu  its  centre,  the 
drops  in  the  great  Atlantic,  the  atom  or  particle,  bound  by  a  mys- 
terious law  of  attraction  which  we  temv  sympathy  to  every  other 
atom  in  the  mass ;  that  tlie  physical  and  moral  wcl&re  of  others 
cannot  be  indifferent  to  us  ;  that  we  have  a  direct  and  immediate 
interest  in  the  public  morality  and  popular  intelligence,  in  the 
well-being  and  physical  comfort  of  the  people  at  large.  The  igno- 
rance of  the  people,  their  pauperism  aud  destitution,  and  conse- 
quent degradation,  their  brutalization  and  demomlizution,  are  all 
diseases ;  and  we  cannot  rise  high  enough  above  the  {)eople,  nor 
shut  ourselves  up  from  them  enough,  to  escape  the  miasmatic  coq- 
tt^iou  and  the  great  magnetic  currents. 

Justice  is  peculiarly  indispensable  to  nations.  The  unjust  State 
is  doomed  of  God  to  calamity  and  ruin.  This  is  the  teaching  of 
the  Eternal  Wisdom  and  of  history.  "  Righteousness  exalteth  a 
nation ;  but  wrong  is  a  reproach  to  nations."  "  The  Throne  is 
establiehed  by  Righteousness.  Let  the  li|>s  of  tlie  Ruler  pronounce 
the  sentence  that  is  Divine  j  aud  his  mouth  do  no  wrong  in  judg- 
ment!" The  nation  that  adds  province  to  province  by  fraud  aud 
violence,  that  encroaches  on  the  weak  and  plunders  its  wards,  and 
violates  ita  treaties  and  the  obligation  of  its  contracts,  and  for  the  . 
law  of  honor  and  fair-dealing  substitutes  the  exigencies  of  greed 
and  the  base  precepts  of  policy  an  d  craft  and  the  iguoble  tenets  of 
expediency,  is  predestined  to  destruction  ;  for  here,'  as  with  the  in- 
dividual, the  consequences  of  wrong  are  inevitable  and  eternal. 

A  sentence  is  written  against  all  that  is  unjust,  written  by  God 


Tlir.  KA^TKIl. 


?8 


in  Oto  natare  of  mta  and  in  the  nnliirQ  of  the  aon'erst;,  Iwcanw  it 
ifl  ill  LbenaturE!  of  the  Infinite  God.  ^o  wrong  is  reaMj  auaxsstuL 
Thp  gain  of  bjnstire  iii  a  loss;  it*s  pleasnrp,  suffering.  luiquily 
uftcu  M-cms  to  [irusjKT,  hut  its  iiucixusi  16  iu  dcft-at  and  sUtuuc  11' 
its  cvQJcqnctiws  pus«  hy  tbc  dovr,  the;  tail  upoo  «od  cru»h  his 
(^ili)roQ.  It  i«  a  philoftnphicnl,  phjsiciil,  and  moral  truth,  in  the 
rorm  of  tt  threat,  thjtt  U^xl  r'mti  the  iniqiiiiv  of  the  fathers  U[xm 
ibe  children,  to  the  third  snd  fourth  guwration  of  those  who  vio- 
Ittte  llis  laws.  After  a  loujr  whiK  the  duj  of  rw^koning  alwaya 
com^9,  to  nation  ae  to  individual ;  and  alwajs  the  knuvc  dcccivta 
hiaiMir,  knd  proved  a  fuilurcv 

Uypocrlsjr  it;  tbo  homagt-  that  vice  and  wrong  pay  to  virtue  and 
justice.  It  i^  Saiaii  nltfiupiing  to  elolhe  himst-lf  in  the  angelic 
VL'KtUK*  of  Light.  It  ie  oiiiially  dctcstuldL'  in  morale,  politii^j  and 
r>itigion;  in  the  man  and  in  ihe  uation.  Tudu  iojuBtion  under  the 
prutcuce  of  e<iuily  and  fuirti»»;  tu  reproYc  V]cc  iu  public  and  com- 
mit it  in  private^  tu  |iri.-k'iid  to  charitublc  opinion  and  oengoriouslj 
CDudvDiu  :  toprufeaa  the-  priuL-ipleiof  Ma£i>uic  b4iieficctiC0,and  close 
the  par  to  lh«  waU  of  di6ln.'f!S  and  the  oit  uf  Buffering ;  to  vulugiid 
the  iiiti'lligenpe  of  ihe  {HKiple,  aud  plot  lo  di-vvivE*  uud  K>Lray  them 
by  nieaui  of  their  fgiiuruiii'e  and  simplicity:  to  prate  of  purity, 
and  peculate :  of  honor,  uud  lia««ly  uhandou  a  sinking  caiue;  uf 
diBiuliTiTstiduefts,  luid  t^>.'ll  uiic'h  vote  for  jdzLCL-undiHtnoriarohypoo- 
mii^  luuimiiiuu  as  Uieyare  LuTainousuud  disgraceful.  Tosteal  iJie 
liTBry  of  the  Ci>nrt  of  Uod  to  etrvc  the  De%-il  withal ;  to  pretend  to 
holii^vc  ill  a  (iod  uf  m<>roy  and  a  Uedei>nier  of  luTe,  and  porseeute 
thoEu  of  a  different  faith  :  to  devour  widows^*  houseii,  and  fur  a  pre- 
ti!U»  niakv  luug  prayei-s ;  tu  preaeh  continence,  aud  wallow  in  Inst ; 
til  Inrulcutr  liuinilitY,  and  in  pride  gurfnija  Lueift-r;  Lo  piy  titlir, 
aud  uinit  the  wvigiittor  iiiattcrt  of  the  law,  jiidgmeut,  luvi-uy,  and 
Giith;  Ut  itraiu  at  a  gual,  and  awallow  a  camd ;  to  make  cleau 
thf  ontfide  of  Mk-  enp  and  pUtti^r,  Isof-ping  (h<>in  fall  within  of  ex- 
turliun  and  (.'.xetftM;  to  apjiuar  nutHurdly  rigliteuuH  unto  men,  but 
vitliLn  be  full  of  hyiwuri^y  and  inicjuity,  is  ludevd  to  he  like  nnto 
whitcd  Bfjiulehn^s,  which  apprar  hi-autifu!  i)uiward,hut  are  within 
full  i>r  liixtea  uf  thu  dead  and  nf  all  ii nelean nesn. 

The  Uupuhlio  cloaks  ita  ambition  witJi  tbc  proicuco  of  a  doairo 
and  doty  to  "i-xlend  thuawa  of  frpcdom,"  and  claims  it  as  it» 
"miinif('.*t  desiiny''  to  annex  other  liepublics  or  the  States  or 
X*ruvinces  of  others  la  Itself,  by  oi^en  violence  or  under  obsolete, 


74  MOKALS  AXD  DOOXA. 

empty,  und  fraaduleiit  tides.  The  Empire  foaoded  by  a  sncccsifnl 
soldier,  claims  its  aocient  or  nataral  boundaries,  and  makcB  necei- 
Bit}'  and  its  safety  the  plea  for  open  robbery.  The  great  Merchant- 
KutioQ,  gaining  foothold  in  the  Orieat,  finds  a  continual  necessity 
for  extending  its  dominion  by  arms,  and  subjugates  India.  The 
great  Hoyulties  and  Deepotisme,  without  a  plea,  partition  among 
themselves  a  Kingdom,  dismember  Poland,  and  prepare  to  wrangle 
over  the  dominions  of  the  Crescent.  To  maintain  the  balance  of 
jwwer  is  a  jjlea  for  the  obliteration  of  States.  Carthage,  Oeno^ 
and  Venice,  commercial  Cities  only,  must  acquire  territory  by  force 
or  fraud,  and  become  States.  Alexander  marches  to  the  Indus; 
Tamerlane  seeks  universal  empire;  the  Saracens  conquer  Spain 
and  threaten  Vienna. 

The  thirst  for  poweris  never  satisfied.  It  is  insatiable.  Neither 
men  nor  nations  ever  have  power  enough.  When  Rome  was  the 
mistress  of  the  world,  the  Emi>erors  caused  themselves  to  be  wor- 
shipped as  gods.  Ttie  Church  of  Rome  claimed  despotism  over 
the  soul,  and  over  the  whole  life  from  the  cradle  to  the  grave.  It 
gave  and  sold  absolutions  for  past  and  future  sins.  It  claimed  to 
be  infallible  in  matters  of  faith.  It  decimated  Europe  to  purge  it 
of  heretics.  It  decimated  America  to  convert  the  Mexicans  and 
Peruvians.  It  gave  and  took  away  tlirones ;  and  by  excommuni- 
cation and  interdict  closed  the  gates  of  Paradise  against  Nations. 
Spain,  haughty  with  its  dominion  over  the  Indies,  endeavored  to 
crush  out  Protestantism  in  the  Netherlands,  while  Philip  the 
Second  married  the  Queen  of  England,  and  the  pair  soughc  to  win 
that  kingdom  back  to  its  allegiance  to  tlie  Papal  throne.  After- 
ward Spain  attempted  to  conquer  it  with  her  "  invincible"  Ar- 
mada. Napoleon  set  his  relatives  and  captains  on  thrones,  and 
parcelled  among  them  half  of  Europe.  The  Czar  rules  over  an 
empire  more  gigantic  than  Rome.  The  history  of  all  is  or  will  be 
the  same, — acquisition,  dismemberment,  ruin.  There  is  a  judg- 
ment of  God  against  all  that  is  unjust 

To  seek  to  subjugate  the  iciU  of  others  and  take  the  noul  cap- 
tive,  because  it  is  the  exercise  of  the  highest  jjower,  seems  to  be  the 
highest  object  of  human  ambition.  It  is  at  the  bottom  of  all  pros- 
elyting and  propagandism,  from  that  of  Mesmer  to  that  of  the 
Church  of  Rome  and  the  French  Republic  That  was  the  aposto- 
late  alike  of  Joshua  and  of  Mahomet.  Masonry  alone  preaches 
Toleration,  the  right  of  man  to  abide  by  his  own  faith,  the  right 


TilK   SIASrKB. 


75 


of  all  SUktvn  to  govoni  tberawlv<».  It  rpbuku-a  iilike  tha  monarch 
wliu  sf^iis  to  pxtond  his  dnniminrDi  by  mnqiii'^t,  the  Ohurc^h 
that  claims  llio  right  to  repress  liewsv  Iiy  fir)f  niiilslwl,  and  the  oon- 
ftKleratioii  o(  Slat««  that  iniiiiit  on  tnaintnining  a  union  by  force 
tuui  rwituring  brotherhood  by  itluaghlcr  and  siibjugiitJon. 

It  is  oaturali  vliea  ve  are  irranged,  to  di-ein:  revTing«;  and  to 
perstui^o  our6flv«E  tbut  wo  desire  it  leee  for  our  own  satitDiction 
tiiut  1»  pnfTvni  a  rt^ivUlion  of  lUc  wrong,  lo  whicb  the  doer  would 
tn  pnoimragL-d  by  immimily  conplwl  wilh  ihe  profit  of  tbo  wrong. 
Tu  sulimit  to  be  du-ftii'd  ie  to  encourage  the  di«ater  to  continue ; 
and  we  on  (]uite  apt  lo  n?gnrd  onrwhea  as  Qod's  oho«cD  instrti- 
menls  lo  iullict  His  vengeance,  aiid  Tor  Him  and  iu  His  glt-ad  tu 
iliftcnnru^  wron^  by  mnkiug  it  fruitless  and  its  puuishment  mre. 
Eevi'Dgc  haD  bci-u  said  to  In  "a  kind  of  wild  justice;"  bat  it  ia 
always  tnkcn  in  nngur,  and  tborofore  is  unworlliy  of  a  F;r^t  s«nl, 
wliich  onght  not  to  mffer  its  etiiianimity  to  be  diirturbnl  by  ingrat- 
ttado  or  vitluiny.  Theiujuri<>d  dvim  ua  by  lliv  base  are  lu  much 
nnworthy  of  our  arigrj  notirt?  as  ihosL-  done  iis  by  the  inwx'ts  and 
the  bcaats;  and  when  w«  cniob  the  adder,  or  alay  Uil*  wolf  or 
hyrata,  wc  ebvuld  do  it  without  tmng  moved  to  angi-r,  and  with  no 
mow  fiX'iing  of  rc-vcngc  than  wo  have  in  rootiLgiipuno.\io«i  wood. 

And  if  it  hu  not  in  hunmn  nature  not  to  take  revenge  by  way  of 
piiuivbniont,  Irt  tho  Mniion  tmly  ooiisidor  that  ia  doing  80  he  is 
Owl's  agent,  and  so  let  his  revenge  be  ineiiBun_<d  by  jtistico  and 
tcmpt-red  by  merer.  The  law  of  God  i».  that  the  cun8f4|ucncca  of 
wiODg  and  cruvlly  and  crime  eliall  be  their  puniabmeut:  and  the 
iajurnd  and  the  wrougod  aaO  tb«  indij^imnl  are  ah  much  Hi?  inslru- 
lueuie  to  cnforcv  tbut  law,  as  the  diseases  and  public  detestation, 
and  tb«  Turdict  of  history  and  the  execration  of  posterity  are.  Ko 
nuK  will  say  that  the  Inr| iiieiloi-  who  hus  nickttl  and  btiriiMl  ttie 
Innuccni ;  the  Spaniard  who  hewed  Indian  iufants,  living,  into 
pttx%  with  his  sword,  and  fed  tbe  mangled  limba  to  his  blood- 
hounds;  thtt  military  tyriint  who  liaa  shut  nwu  without  trial,  tbe 
knare  who  has  robbed  or  betrayedhia  State,  tbe  fniuduleiil  baiikt-r 
or  bankrupt  who  baa  beggared  orphims,  the  public  officer  who  baa 
ViobiiKl  hJE  outb,  thf  judge  who  has  sold  iiijiijitico,  the  legislator 
who  baa  enabled  Ineji]>aoity  to  work  the  ruin  of  the  State,  ought 
not  lo  b«  puniabcd.  Lot  Lhuni  be  so;  and  let  the  injured  or  tbe 
r  bi;  the  instrumfnts  of  (iotVn  just  rciigeanco;  but 
t  a  higher  feeling  than  mei-c  persoual  rerenge. 


iG  UOBALS   AND   DOOUA. 

Beineint}er  that  every  moral  characteristic  of  man  finds  its  pro- 
totype among  creatures  of  lower  intelligence;  that  the  cmel  foul- 
ness of  the  hyena,  the  savage  rapacity  of  the  wolf,  the  meroilefls 
rage  of  the  tiger,  tlie  crafty  treachery  of  the  panther,  are  found 
among  mankind,  and  ought  to  excite  no  other  epiotion,  when 
found  in  the  man,  than  when  found  in  the  beast  Why  should  the 
true  man  be  angry  with  the  geese  that  hiss,  the  peacocks  that 
stmt,  the  asses  tliat  bray,  and  the  apes  that  imitate  and  chatter, 
although  they  wear  the  human  form?  Always,  also,  it  remains 
true,  that  it  is  more  noble  to  forgive  than  to  take  revenge ;  and 
that,  in  general,  we  ought  too  much  to  despise  those  who  wrong 
us,  to  feel  the  emotion  of  anger,  or  to  desire  revenge. 

At  the  sphere  of  the  Sun,  you  are  in  the  region  of  LiQHT.  •  • 
•  *  The  Hebrew  word  for  goM,  zahab,  also  means  Light,  of 
which  the  Sun  is  to  the  Earth  the  great  source.  So,  in  the  great 
Oriental  allegory  of  the  llehrews,  the  River  PisoH  ccflnpasaes  the 
land  of  Gold  or  Light ;  and  the  River  Gihok  the  land  oi  Ethiopia 
or  Darkness. 

What  light  is,  we  no  more  know  than  the  ancients  did.  Accord- 
ing to  the  modern  hypothesis,  it  is  not  composed  of  luminoas 
particlcsshot  out  from  the  sun  with  immense  velocity;  but  that 
body  only  impresses,  on  the  ether  which  fills  all  space,  a  powerful 
vibratory  movement  that  extends,  in  the  form  of  luminous  waves, 
beyond  the  most  distant  planets,  euppljing  them  with  light  and 
heat.  To  the  ancients,  it  was  an  outflowing  from  the  Deity.  To 
us,  as  to  them,  it  is  the  apt  symbol  of  truth  and  knowledge.  To  us, 
also,  the  upward  journey  of  the  soul  through  the  Spheres  is  symbol- 
ical ;  but  we  are  as  little  informed  as  they  whence  the  soul  comes, 
where  it  has  its  origin,  and  wliither  it  goes  after  death.  They  en- 
deavored to  have  some  belief  and  faith,  some  creed,  upon  those 
points.  At  the  present  day,  men  are  satisfied  to  think  nothing  in 
regard  to  all  that,  and  only  to  believe  that  the  soul  is  a  something 
Separate  from  the  body  and  out-living  it,  but  whether  existing  be- 
fore it,  ncitlier  to  inquire  nor  care.  No  one  asks  whether  it  ema- 
nates from  the  Deity,  or  is  created  out  of  nothing,  or  is  generated 
like  the  body,  and  the  issue  of  tlie  souls  of  the  father  and  the 
mother.  Ijet  us  not  smile,  therefore,  at  the  ideas  of  the  ancients, 
until  we  have  a  Ijetter  belief;  but  accept  their  symbols  as  meaning 
that  the  soul  is  of  a  Divine  nature,  originating  in  a  sphere  nearer 
the  Deity,  utid  returning  to  that  when  freed  from  the  enthrallment 


THE  VA&TKB. 


«r  Ibf  ''    '  1  thiit  it  can  onlr  return  tlnTC  when  pnrified  of 

all  thi*  ■ ;iiitl  sill  wliicli  hitvc,  lu  it  wfiv,  K-comc  pnrt  of 

itn  «ul»ilMnrf,  by  its  oonnPcUon  with  the  boOy. 

It  i«  not  «riiiipo  tlint.  fhoiiiiitids  of  yc-iu'«  ag'>.  men  ircrshipped 
lh^  Siiii,  sill)  Unit  to>(l«)  (hut  witt-iihip  coiiliniios  Hiiioiig  the  tVr- 
ri«L  Qtiffnailj  thoj  Iooki>i]  fwyond  the  orb  to  Uio  iiivisiblo  Qod, 
ot  ultiiDi  the  8iiii*8  lighu  »eeiniiiglr  identical  vilh  geuenitioD  aui] 
life,  waii  the  maiiifcstiinon  sad  outthiwing.  [>ong  before  the 
CholdAiD  ehqili<-r<LB  wut(.-h«d  it  an  Ihctr  phiius,  it  nanie  up  n^- 
tnrly,  u;  ii  imv  tUics,  in  the  morui&g,  hke  a  go<],u)d  iignin  eauk, 
tike  a  kiii^  n'liring,  in  thit  Vfpat,  to  ri>inm  o^iin  in  due  tiii)t>  in  liio 
mini'  nrnij-  iif  mnjesly.  Wo  worship  Ininintabilily.  It  wsa  that 
Kteadfart,  immutahle  rhararter  of  tliu  Sim  that  th?  men  of  Bnalbeo 
wuntlilpiKd.  His  light-giving  and  life-giving  jKiwcrs  were  secoml- 
nrr  nKrihnlea  The  one  grand  idea  thiit  compellCTi  worahip  was 
tin-  ch«rai:tiTi»tip  of  Giid  which  they  saw  rpflccted  iu  his  tighU 
ntid  fiiiiciod  they  sa^  in  its  originality  the  fbaagelessmss  of  Deity. 
llrhutlA'cn  thmnrs  CTnmhle,  <-arthr|niiki'S  sihake  the  world  nnd 
hnri  dowu  luotmlains;  l^yond  Olympuis  N'yond  the  Pillars  of 
llt^ttnU'N  he  hiul  gone  daily  to  his  nhode,  and  had  come  daily  again 
in  llic>  morning  to  bchutd  the  icniple^  thoy  built  to  his  worship. 
Thi'j  [wrsonilied  him  lu  Brahma,  A«rx,  Osthis,  Bel.  Adonis, 
MAt.KAKTR,  MiTniue.  iind  AfOLLo;  a»<i  tin-  tuitions  tliut  did  eo 
grew  old  and  diM.  Moss  grew  on  the  capituls  of  the  great  col- 
ntniia  of  his  lotupK'S,  nn<i  lif>  ehono  on  the  mo^  Gmin  by  grain 
lht>  dnsl  (if  liis  templo^  orumbled  and  fell,  and  wns  borne  off  on 
iliit  wind,  and  still  he  shone  on  crttmhling  colnmn  and  BTchitntTs. 
The  mof  foil  crashing  on  the  [larement^  and  he  ehonc  in  on  the 
Holy  of  Holies  with  iinclmnging  rays.  It  was  not  strange  that 
mon  wfrrshi))[M-il  ih<!  Hnn. 

ThtTc  IS  a  wator-plaat,  on  wh^^ec  brond  leaves  the  drops  of  water 
rnll  nl>niit  wifliiint  tiiiiling,  likw  dmjie  of  mercury.  So  Brgumenis 
(in  points  of  failh.  in  iMilitit-s  or  rpligiun,  roll  ovyr  tlie  surfiic*  of 
tl«  mind.  An  argnnivnt  Ihut  oonrincfa  one  mind  bae  no  effvct  on 
another.  Few  inii-Hccta,  or  aoula  that  arc  the  negHtioni  of  intel- 
jrct,  liavii  iinr  logical  power  or  capncity.  There  is  a  eingiihir  obli- 
qnilT  in  Lhv  huiuaii  mind  Ltint  makes  the  falsu  logic  more  t'lreotive 
than  iht>  true  wlih  nine-tenths  of  those  who  arc  regarded  as  men 
nf  intidl<M?l.  Kveii  among  the  jndges,  not  one  in  Ion  can  argue 
lo^'k^ly.    Kiit'h  mind  sees  Uiti  truth,  distorted  through  its  own 


78  MORALS  ASU   DOGMA. 

medium.  Truth,  to  most  men.  is  like  matter  in  the  spheroidal 
state.  Like  a  droii  of  cold  water  on  the  surface  of  a  red-hot  metal 
plate,  it  dar.ces,  trembles,  and  spins,  and  never  comes  into  contact 
with  it;  and  tlic  mind  may  lie  plunged  into  truth,  as  the  hand 
moistened  with  sulphiiruus  acid  niu)'  into  melted  metal,  and  be  not 
even  warmed  by  the  immersion. 

The  word  Kliairuvi  or  Khuruni  is  a  compound  one.  GeaeniuB 
renders  ATfuri/Hi  by  the  word  noble  or  free-born :  £AiJr  moaning 
white,  noble.  It  also  means  the  opening  of  a  window,  the  socket 
of  the  eye.  Khri  also  means  white,  or  un  opening  ;  and  IChris,  the 
orb  of  the  Sun,  in  Job,  viii.  13,  and  x.  7.  Krishna  is  the  Hindu 
Sun-God.    Khur,  tlio  Parsi  word,  is  tho  literal  name  of  the  Sun. 

From  Kur  or  Khur,  the  Sun,  comes  Kliora,  a  name  of  Lower 
Egypt.  The  Sun,  Bryant  says  in  hia  Mythology,  was  called  Kur  ; 
and  Plutarch  says  that  the  Persians  called  the  Sun  Kurox.  Kurios, 
Lord,  in  Greek,  like  Adona'i,  Lord,  in  Phoenician  and  Hebrew, 
was  applied  to  the  Sun.  Many  places  were  sacred  to  the  Sun,  and 
called  Kura,Kiiria,  KvTopolis,  Kurene,  Kureschata,  Kuresta,  and 
Corusia  in  Scythia. 

TheEgj-ptian  Deity  called  by  the  Greeks  "Ilorus,"  yf&s  Her-Ra, 
or  Ilar-oeris,  Ilor  or  liar,  the  Snn.  Ilnri  is  a  Hindu  name  of  the 
Sun.  Ari-al,  Ar-es,  Ar,  Arymnan,  Arclinonios,  the  An  meaning 
Fire  or  Flame,  are  of  the  same  kindred,  Hermen  or  Har-miSf 
i^Aram,  llemuis,  Haram,  Ilaronuitis),  was  Kadmos,  the  Divine 
Light  or  Wisdom.    Mar-kiiri,  says  Hovers,  is  ^ar,  the  Sun. 

In  the  Hebrew,  AooR,  ii«,  is  Lif/Jil,  Fire,  or  tho  Sun, 
Cyrus,  said  Ctesias,  was  so  named  from  Karos,  the  Snn.  Kuria, 
Hesychiua  says,  was  Adonis.  Apollo,  the  Sun-god,  wus  called 
Kiirraios,  from  Kurra,  a  city  in  Phocis.  The  people  of  Kvreiie, 
originally  Ethiopians  or  Cuthites,  worshipjied  the  Sun  under  the 
title  of  Achoor  and  Achor. 

We  know,  through  a  precise  testimony  in  the  ancient  annals  of 
TsQr,  that  tho  principal  festivity  of  Mnl-karlh,  tho  incarnation  of 
the  Sim  at  the  winter  solstice,  liL-ld  at  Tsur,  was  called  his  re-birth 
or  his  auHtkcning,  and  that  it  was  celebrated  by  means  of  a  pyre, 
on  which  the  god  was  supposed  to  regain,  through  the  aid  of  fire, 
anew  life.  This  festival  was  celcbraled  in  the  month  Peritius 
{Barith),  the  second  day  of  which  corresponded  to  tho  25th  of 
December.     Khur-um,  King  of  Tyre,  Movers  says,  first  pei-formed 


THB  lUSrEJU 


TO 


.  ccrcmonr.  These  facts  vc  learn  From  J(ufphHS,  SgretU)t 'ui 
tiu;  JiliK-iil,  uud  thoXXoni/tiitea  ot  I^'onMt*;  nnd  ihrougli  a  ooiocU 
imce  iliftt  cannot  bo  fortuitous,  the  enmi!  day  wus  at  Komu  Lbe 
J)it9  yafalis  SolU  Jtmcfi,  tlio  festal  day  of  tbtt  invincible  Sun. 
Uuder  iliis  tille,  IIkrculeis  JlAK-acleg,  was  worttliipiird  »t,  Tsar. 
Tbas,  vhilc  the  temple  vaa  heiag  erected,  the  denlh  nnd  TV3nrre«> 
Uuu  of  a  Suu-God  was  auuiially  ropreMmted  at  Taflr,  bv  Solomon's 
Ally,  «t  the  winter  &oUtice,  liy  llie  ityte  of  Mal-KABTH,  tbe  Teurian 

Arukhis  or  HAR-MTtV,  tbo  elder  IIoBDa,  ia  bvm  tbo  same  old 
ruol.  that  in  the  Kubrcw  hoe  the  fonn  A6r,  or,  with  tbo  deftnilo 
orliclu  prefixed.  ff«ar,  Li^jht,  or  the  Light,  splaidor,  flume,  tbe  Sun 
and  his  ray».  Tbo  hifro^lj|thic  of  tho  joimgL-r  HoBDe  waa  tlie 
puinl  iu  n  circle  j  of  the  Kldcr,  &  [siir  of  vrca ;  luid  the  festiveJ  of 
the  Lbirtietli  Any  of  Ihc  munlli  Epiyhi,  nhou  the  sun  uid  moon 
wen  foppospd  to  be  in  tbe  lutnc  right  line  with  the  cArlh,  waa 
calk-d  "Tld*  iHrth-iiny  of  the  eyex  0/  Hbrus." 

In  D  papyrns  pnbliNhnl  ijy  Cbumpollinti,thi.s  gud  i»  stylud  "JTar- 
oeri,  Loni  uf  rbu  BoUr  Spirits,  the  k-iiefiwut  eye  of  tb«  Stm." 
Plolarch  calls  him  '**  llar-pocratrx ;-  liut  tht^rc  is  no  inicu  of  tlic 
tattur  jsLrt  uf  iht*  uamu  iu  tbv  Liunf^'lyphio  Ii-jjuuiIk.  Uu  i«  tbo  suu 
of  Osiris  and  IsiS)  imd  U  rcin-cKuutc-d  sitlmn;  ou  a  tbrunc  sup- 
ported hr  lions;  tho  gniiu>  wort],  in  Egyptinn,  mraninff /<ti>n  and 
^1*.  So  Sohimou  inude  it  giviit  throne  of  ivory,  plotE^  vritb  gold, 
with  six  stppit,  at  cuch  iirni  of  which  wns  a  lion^  and  one  on  each 
Kido  to  each  iiCup,  miiking  eeren  on  e-ach  side. 

Agoiiii  tbe  Hebrew  word  "n,  Ji/ii,  means  *■  tmnff  ,■"  and  om 
rAw,  "  «•«*,  »r  «AaW  id,  rawd  or  lifted  up."  The  latttr  is  the  Euuno 
M  on.  ons.  Din,  fwm,  ar^&m,  hardm,  wheuce  Aram,  for  Syria, 
or  .rfttwi»«a,  iFijA-Und.  JCJtairSim,  th«roforo,  would  mcoa,  "tww 
fTBlwJiip  W  lift,  or  living." 

So,  in  Arabic,  hrm,  au  nou»ed  root,  meant,  "  was  hiyh."  "  mada 
grtal,"  "  rntUrd ,-"  and  Hirm  means  an  oz,  the  symbol  of  the  Sun 
in  Tanrua,  at  tha  vernal  erininox. 

Enuktnr,  ihorefore,  iaprDperly  called  Biram,  ia  Kbcb-dv,  tbtj 
value  as  Mer-ra,  Jler-met,  and  Jlff-atief,  the  "JJtracles  3'yrius 
Jnwielng"  (be  pureoniti cation  of  Light  and  the  Son,  tbe  Mediator, 
Rfldecoior,  and  SaTlmir.  Prom  tbu  Egyptian  word  Ha  cume  tho 
Copt  ic  OuTo,  and  the  Hebreir  A  Cr,  LighU  JTar-oeri,  ii  Hot  or 
y/nr,  the  cliiof  (ir  Mitu/jrr.    Uor  id  alio  heat;  and  kora,  staftoo  or 

G 


80 


HOEALS   AND   DOGMA. 


Luur ;  and  hence,  in  several  African  dialects,  as  names  of  the  Son, 
Airo,  Ayero,  eer,  uiro,  ghurrah,  and  the  like.  The  royal  name 
rendered  Pharaoh,  waa  Phra,  that  is,  Pai-Ta,  the  Sun. 

The  legend  of  the  contest  between  Hor-ra  and  Set,  or  3et-nu-bi, 
the  same  as  Sar  or  Bal,  is  older  than  that  of  the  strife  between 
Osiris  and  Typhon  ;  as  old,  at  least,  aa  the  nineteenth  dynasty.  It 
is  called  in  the  Book  of  the  Dead,  "  The  day  of  the  batUe  between 
Horns  and  Set"  The  later  myth  connects  itself  with  Phoenicia 
and  Syria.  The  body  of  OsiBis  went  ashore  at  OehA  or  ByilM, 
sixty  miles  above  TsOr.  Yon  will  not  fail  to  notice  that  in  the 
name  of  each  murderer  of  KhUrtlm,  that  of  the  Evil  God  Bal  is 
found. 


Har-oeri  was  the  god  of  Tike,  as  well  as  of  Life.  The  Egyptian 
legend  was  that  the  King  of  BybloS  cnt  down  the  tamarisk-tree 
containing  the  body  of  Obibis,  and  made  of  it  a  column  for  hia 
palace.  Isis,  employed  in  the  palace,  obtained  possession  of  the 
column,  took  the  body  oat  of  it,  and  carried  it  away.  Apnleins 
describes  her  as  "  a  beautiful  female,  over  whose  divine  neck  her 
long  thick  hair  hung  in  graceful  ringlets ;"  and  in  the  procession 
female  attendants,  with  ivory  comI>s,  seemed  to  dress  and  ornament 
the  royal  hair  of  the  goddess.  The  palm-tree,  and  the  lamp  in  the 
shape  of  a  boat,  appeared  in  the  procession.  If  the  symbol  we  are 
speaking  of  is  not  a  mere  modem  invention,  it  is  to  these  things  it 
alludes. 


The  identity  of  the  legends  is  also  confirmed  by  this  hieroglyphic 
picture,  copied  from  an  ancient  Egyptian  monument,  which  may 
also  enlighten  you  as  to  the  Lion's  grip  and  the  Master's  gavel. 


THE  MAerRB. 


81 


M.  in  (he  ancifut  PlKeuicion  character,  _^  ^,  and  in  IbeSajna- 
ritan,  ^  /y.  A  V,  (ilie  two  lettt-ni  rtfrcscnting  ihc  mimbc-ni  1,8, 
or  Unitrand  Duality,  mcains  FntAfr,&nd  isaprimitirfi  noun,  oora* 
mon  to  all  the  Stitnitif  lati^iinpips. 

It  nlfc)  mcaRii  an  AriotMilor,  Ori^nator,  Tnventor,  Heatl,  Chief  or 
Bwlrr.  ManHgcr.  Ovrraccr.  Master,  Priest,  Prophet. 

*aK  is  Himplj  Father,  whiMi  it  is  in  cunntructinti,  that  ix,  irhcn 
it  prv4>Mle«  Another  Torcl.  mid  ia  KiigUeh  the  preposition  '*of"  is 
iDt<<rpoanI.  08  Vtt-*3K.  Abi>Al,  tho  I'nMior  or  Al. 

AUo,  th«  final  Y(n\  nii^nn^  ''mr;"  so  tbat  <3k  l>y  it««lf  mcaiia 
"  My  father."    ••m  th.  Darid  my  father,  8  CJiroa.  u.  i, 

I.  (Vav)  flnal  in  llw  possessive  prononri  •'his;"  and  mt,  Abiu 
(which  we  read  "Abi/")  m^vins  "'of  my  fethcr*!)."  Ite  full  menn- 
iag,  afi  connect^  iritli  tho  nnmo  of  KhQrnni,  no  doiibt  is,  *'  fur- 
nicriy  viie  of  my  father's  servante,"  or  "slttves.'' 

The  name  of  tho  Plinrmician  artillc«r  ie,  in  Samuel  anil  Kings, 
irm  and  DVm— [S  Settn.  v.  ll :  l  Kings,  t.  IS;  1  Kings,  vii.  40]. 
tu  Clironicles  it  \%  Drtv%  with  the  ai.ldition  of  *3K.  [2  Chron.  il.  12] ; 
and  of  riK.  [2  Chron.  It.  10], 

It  is  mi^Tvly  altfnrd  to  add  the  word  "Abif,"  or  '*A&i_ff,'^  ae  pari 
of  itie  name  of  tlu-  aiiiUcer.  And  it  is  almost  ne  ali^iinl  to  add 
the  word  "Abi,"  whi^'h  waa  a  tith  and  not.  part  of  the  ttame.  Jo- 
Kph  aaye  [(/nt.  xlv.  $],  "Ood  has  contttitulud  m?  'Ab  FParaah, 
aa  Father  to  Paraah,  i.  «.,  \\twt  or  Prinic  Jlinister."  So  Hamnn 
wu  mlli-d  tho  S<5cund  Father  of  Artaierxes;  and  whon  King  KtiQ- 
rUm  tuni  the  phraw  '^Khiiram  Abi,"  he  momt  that  tbo  artificer 
hi^  m»%  Schlomoh  wue  the  princi[>al  or  chief  worfiman  iu  his  lino 
atTvQr. 

A  nedalfopied  l>y  MoDlfancon  exhibits  a  fomali>  Tinriinga  child, 
with  earn  of  wlicut  in  Iut  hand,  and  the  Ipffnnd  was  (lao.)  Shf  is 
Mated  on  eloudii,  a  star  at  her  liead^  and  three  uBr«  of  whcnt  risiug 
from  an  altar  tJefore  her. 

loBl'-*  was  llir  mi'tiiatnr,  who  wa5  hnnrd  thrw;  dajR,  was  regeu* 

ittfd.  and  iTiuniphnl  over  the  evil  prindph-^ 

The  word  IlERi,  in  Sanscrit, mtaneSAiyAtfrtiifla  wcllae  Saviour. 
CRieiiatA  is  called  Utri,  as  Jusrs  called  himsplf  the  Good  Shtp- 
»mL 

tm,  Kh&r,  means  an  aperture  of  a  window,  a  cave,  or  the  eye. 
Ahn  it  mnuiB  white.     In  Syriiic,  f  *  XjI. 

in  also  means  nu  opening,  and  nuble,  free*hora,  high-born. 


Hi  HOItALS   AND   DOOXA. 

Q'in>  Kliitu,  iiicaiiacotisocrated,  devoted;  in  jSthiopic  4r  X  ^^  * 
It  in  till'  numv  of  a  city,  [Josh.  xix.  38}  ;  and  of  a  man,  [Eir.  ii.  3i, 
x.ai;  .V.A.  iii.  11]. 

m*n.  Khirah,  means  nobilitj,  a  noble  race. 

IfoiiiKllm  ie  declared  to  comprehend  in  his  own  person  the 
ffsi-ni.v  of  the  Hindu  Trimiirti;  and  hence  the  tri-literal  mono- 
«vll»hlo  Om  or  .-Ihhi  is  applied  to  him  as  being  essentially  the 
i^nio  as  Urahmu-Vishuu-Siva.  He  is  the  same  as  Hermes,  Thoth, 
Ttttit,  and  Toutates.  One  of  his  names  is  Heri-raaya  or  Her- 
niaya.  which  are  CTidcntly  the  Eame  name  as  Hermes  and  Khinn 
or  Khftnn.     Ueri.  in  Sanscrit,  means  Lord. 

A  U'^trnixl  l^ivther  places  over  the  two  symbolic  pillars,  from 
rijihl  i«.>loft,  llu-  two  wonis  It^Oi  and  2;V9  ,  vp  and  ^ya,  Ihu 
and  BiL:  foUnwrti  by  the  hiernglyphie  rtjnivjilent,  (V.»,  of  the 
^utt>l.i<L\l.Amun-ra.  Isit  auac<.'idental  oviincidence.  n  Ithatin 
ihi'  uuue  I'f  eih.>h  mnnleivr  an*  ihc  two  Ram->s  of  the  Good  and  EtiI 
IVitifs  \>{  the  Hebrews;  for  Yu-M  is  but  Ythu-Bal ot  Ytho-Balt 
;iud  that  the  thiw  tiiial  ivllablos  of  the  name<.  a.  o.  urn,  make 
A-'.  r.\  M.-.  the  s»crv\l  woni  of  the  Hiudoois.  meaning  the  Triane- 
tt^>c.  lifi^-jiviuj.  LilV-|ireA'rving.  Ltfo-di'stroying :  represented  bj 
th-.'  mys:ic  vhanK-tiT  Y' 

ri\<^  jiti'iiu'.ui-  .('.11,-1.1.  al$k\  is  th<.'  thorny  tamarisk,  the  same  tree 
wUU'h  j:!\'W  Hp  r\-L::iL[  :be  Kviy  of  Osins.  I:  was  a  sacied  tree 
*ai','ivi  thi-  Ar^V*.  ■•^^■-'  m*.le  ^'f  i:  th^  iaol  Al-Uiia.  which  Mo- 
h^nuiut.-^  oojtrv-.  ',;.  I:  Lj  ab'.ic>.!i:i:  is  «  bu?h  ia  tiie  Desert  of 
I'hur:  iu^l  or'  L  ■.i-x  "or^'wa  o:'  :h...Ti:*"  wis  composed,  wiiioh  was 
At  i.'u  :be  tV-wa^'ibi  of  Jesus  -A  NjLK*r'?:h.  I:  :*  a  dt  lype  of  im- 
morLai::_v  ou  *.-vvattC  ot"  ■.«  :ei;jk^'i:y  ot"  !i.t"-: :  t".T  iz  his  "d««q  known, 
wiioti  t'I*un'»i  :As  a  d'-vc-t'*-'*!;,  to  r.iie  p;o5  j*jta  Aod  ihooc  oat 
t'Uo'oL'.y^  boughs  ibv.'*«  :1:^  tbrvsioM- 

bS'.Ts  ^viittHo:'>*i.'*t:;r  ai  isc  bjvp;  --,5  jvr'Oils  ot"  '^nL  ind.  trana- 
i.:o«j  .-A^w i.*li>  ■.!  ::  .'U^r^;','*  ■_•  wi.-.  I:  -s  -.tr'-iii  iE  ionn"  nime  to 
N.'  h'V'JS  ;io*viiuv.  S  d^--,a.o.->  i;'(.'i.ii/-t^  :.■  a^J   :b:o  biks;r  ele- 

i.'UiK-.l^\i  S  iti.'  ^'..■^•i\v;.»'.'.o;j  .'."  jt'.'i-'.T'i'jKu:  ji.'i;ll-:  ;i;*  .jr  piip«!r:  3T 
&ui.(l'.  jiU'iu..**.  s^-J,ui.:'v  luoii'.'v-.i'.'OOvrs.  s{jvi.'iLii:v'p*v  i3'i  Jiiwa- 
|.u:oiv  ^*u '^u,' '.■!(;  .'.;^ar\.'iiv. -.'iird-'iKvi  jv  :.;jc  i;.-jtTCs8t!3'Jt'die  :?caw. 
ijj  'a.iA.u,si  ou  'ill-.'  yj:i>i.'rn.4  ji'  :iii.'  'jA-oyi..-,  L'!ii,ii  ill  -Jin  .ijcuicfttl 
•UMiii^i  vi{UuIi.'i>  XiiX.  ..ilo  r!j^u;s-  ji"  'mku   .-(id:  iud.  'Ji£  WPJO^uti 


THE  uvkivrsit. 


hx\A  ptflt]<]cT«d  State  (Ml  Tipvxn  a  roAl  Mbtrty  only  br  paa-iing 
lltnnigli  "gi-rat  rm-ictios  of  antricd  bcinjf,"  pnri6ed  in  its  tnmii- 
niigratiuo  bj  tire  «di1  blooil. 

Id  a  R^-pnblic.  it  sonn  comt-s  to  pass  tliiil  pnrHc^  gnthor  ronnJ 
lliv  nogalivr  ami  positirt^  poles  of  some  opinion  or  noHon,  hdiI 
tbftt  the  intolennt  spirit  of  a  tritimphniit  majoritv  will  nlloir  no 
di'vljition  from  llie  clandnnl  of  orthodox;  wliicli  it  hiis  M't  up  for 
itself.  Treodi-m  of  opinion  will  be  professed  and  prett-mlcd  to; 
but  cvtrr  oti«  will  exercise  it  at  the  peril  of  being  banished  from 
political  coinmur.ioti  with  ihoso  who  hold  tho  reins  and  prpscribi' 
the  |K)lir_v  to  bp  pnrsiml.  J^lsvialinr-ss  to  pnriy  anil  nbseqiiiousness 
to  the  (Hipulflr  wUimit  go  liund  in  hund.  Political  iudc^'mlencti 
onijr  occnnr  in  ii  foxsil  statr;  and  men's  opinions  gn>iv  otit  of  the 
ucts  ]bcy  liave  been  couairaincd  to  do  or  sauction.  Fliktl«rv, 
eilhrr  of  iniliYidusI  or  iK-oplr,  corruptjs  Imth  thi-  n-c^-ivcr  and  thu 
gim;  oDd  aduUtiou  it  not  of  more  BC^vi(^e  to  the  people  than  to 
kings.  A  C(es»r,  sofurely  soaU'd  in  power,  cares  less  for  it  th»n  a 
fne  dcmoenicy;  nor  will  his  appftito  for  it  grow  to  exorliitunec, 
••  tluit  of  a  people  will,  ntiHI  it  beootnes  insaliuiv.  The  effect 
of  liberty  to  indiridnals  is,  that  they  may  do  wlint  they  please; 
to  a.  people,  it  is  U>  u  givul  extent  the  tmmv.  If  iicCfS»ble  to  Qat^ 
l«ry.  JIB  this  18  always  intcrpfltcd,  and  resorted  to  on  low  sad  base 
RiolJTcs,  and  for  eril  purpus«?,  either  indiridaal  or  people  is  ediv, 
in  diiing  what  it  ple^iiea,  to  do  what  in  honor  and  conecietica 
■honld  have  been  left  nudono.  One  onght  n<^pt  even  to  riek  oou- 
gretnlationfl.  which  may  »kid  be  turned  into  complaints;  and  aa 
both  inditiilnsis  »nd  peoples  ar^  prone  to  make  a  bad  use  of  power, 
to  Ilnlter  llii.-in,  which  ia  a  sure  vray  la  mislead  them,  wolt  deserves 
to  be  called  a  criiac. 

riiu  tiTEt  principle  in  »  Repnblic  ought  to  be,  "  that  no  man  or 
of  men  ifi  entilk-d  to  exclusive  or  Beparat«  omolumcDts  or  pri- 
TitpgM  from  the  oomtounity,  but  in  coueideration  of  public  evr- 
vioe*;  which  nut  Ixiug' de«Tudil)lc.  neither  ought  the  oRic-'S  of 
mugUliatp,  legisliuiire,  or  judge,  to  be  hereditar)'.'*  It  is  a  volume 
of.  Truth  and  Wisdom,  a  U-ssim  fur  tht  <tudy  of  natioan,  em- 
bodied  ID  u  flin;;!';  sentence,  and  fx])rf33ed  in  lauj;uapv  which 
ertrv  tnnn  can  understand.  If  a  deluge  of  despotism  were 
la  overlluw  the  world,  and  destroy  all  institutions  nnder 
which  fn-rd'>m  h  protooti'd.  bh  that  they  should  no  li»ng<T  he  re- 
oiembvrcd  omoug  uvm,  this  seutcnct-,  preserved,  woiUd  bo  tuflS- 


84  UOEA.I£  AND  DOOIU. 

cieat  to  rekindle  the  fires  of  liberty  and  revive  the  raceiof  free- 
men. 

But,  to  preserve  liberty,  another  mast  be  added:  "that  a  free 
State  does  not  confer  office  aa  a  reward,  especially  for  questionable 
serviceB,  anless  she  seeks  her  own  ruin ;  but  all  officers  are  em- 
ployed by  her,  in  consideration  solely  of  their  will  and  ability  to 
render  serrice  in  the  future ;  and  therefore  that  the  best  and  com- 
petent are  always  to  be  preferred." 

For,  if  there  is  to  be  any  other  rule,  that  of  hereditary  successioa 
is  perhaps  as  good  as  any.  By  no  other  rule  is  it  possible  to  pre- 
serve the  liberties  of  the  State.  By  no  other  to  intrust  the  power  of 
making  the  laws  to  those  only  who  have  that  keen  instinctive  sense 
of  injustice  and  wrong  which  enables  them  to  detect  baseness  and 
corruption  in  their  most  secret  hiding-places,  and  that  moral 
courage  and  generous  manliness  and  gallant  independence  that 
make  them  fearless  in  drugging  out  the  perpetrators  to  the  light 
of  day,  and  calling  down  upon  them  the  scorn  and  indignation  of 
the  world.  The  flatterers  of  the  people  are  never  such  men.  On 
the  contrary,  a  time  always  comes  to  a  Republic,  when  it  is  not 
content,  like  Tiberius,  with  a  single  Sejanus,  but  must  have  a 
host;  and  when  those  most  prominent  in  the  lead  of  affairs  are 
men  without  reputation,  statesmanship,  ability,  or  information, 
the  mere  hocks  of  party,  owing  tlieir  places  to  trickery  and  want 
of  qualili cation,  with  none  of  the  qualities  of  head  or  heart  that 
make  great  and  wise  men,  and,  at  the  same  time,  filled  with  oil 
the  narrow  conceptions  and  bitter  intolerance  of  political  bigotry. 
These  die;  and  the  world  is  none  the  wiser  for  what  they  have 
said  and  done.  Their  names  sink  in  the  bottomless  pit  of  obliv- 
ion; but  their  acts  of  folly  or  knavery  curse  the  body  politic  and 
at  lost  prove  its  ruin. 

Politicians,  in  a  free  State,  are  generally  hollow,  heartless,  and 
selfish.  Their  own  aggrandisement  is  the  end  of  their  patriotism ; 
aud  they  always  look  with  secret  satisfaction  on  the  disappoint- 
ment or  fall  of  one  whose  loftier  genius  and  superior  talents  over- 
shadow their  owu  self-importance,  or  whose  integrity  and  incor- 
ruptible honor  are  in  the  way  of  their  selfish  ends.  The  influence 
of  the  small  aspirants  is  always  against  the  great  man.  His 
accession  to  power  may  be  almost  for  a  lifetime.  One  of  them- 
selves will  be  more  easily  displaced,  and  eaoh  hopes  to  succeed 
him;  and  bo  it  at  length  comes  to  pass  that  men  impudently 


TBB  JIA3TR&. 


86 


upin  to  and  (Kitii«I];  win  tlie  bigli«st  stutioas,  who  arc  nnlit  for 
tbe  lowest  clarkslii[>s;  and  incApacity  und  mediocrity  become  tbe 
tami  patspnrti;  (o  otSoe. 

Tbl->  cunxM^UL-nct!  ii,  that  those  who  foel  thcmEK*) res  coinpeteut 
uid  qimlil1«]  to  iK-nro  the  peopi?,  ii>fVisc  with  di^^giut  to  «nU)r  iuto 
the  Blniy>;!c  fur  uffiw,  wlicPe  the  wiokcd  iiiiil  ji-siiiHrjiI  ductriue 
tliat  kII  it  fair  m  pnlitice  in  an  cxcua:  for  crory  ijjx^cici;  of  low 
vilbiny;  and  tiiOK  who  seek  oreu  th£  hig'hi-at  phMCi  of  the  State 
do  not  ivly  upon  thf  power  of  a  mtigninim<ms  spiriti  on  tho  epn- 
|wttiixing  ii)ipiii»i>s  of  a  grvat  eoni,  lu  sl.ir  mid  niovo  tho  peoplo  to 
gMiLTuui,  nuble,  ami  li^roic  rc«olre«,  anA  to  wise  and  mitolv  notion ; 
Imt,  likr  «i«iiiifl8  pnrt  on  tht'ir  hind  !*■<:*.  with  fon^-paws  ol-iteqn!- 
ouslr  «u]ipltitnt,  Tiiwii,  llatttr,  nod  acl.mtlly  hvg  for  mAkH.  Ruthor 
tlinn  dnSi-cud  to  thia*  the;  etand  oon tempt nongly  aloof,  disdaJD- 
fblly  rv-ftiising  to  court  tho  people,  and  nclJii^on  tlip  maxim,  ihnt 
"tnaukind  hta  no  titlu  U>  demnud  that  w«  shall  sene  them  in 
xpite  of  iboms^'lnts." 

It  U  lumeutablc  to  see  a  conntry  split  tuto  factions,  cneh  fol* 
lovbig  ihis  or  that  greftt  or  bruzi'u-frouu-d  It-ador  with  a  blind* 
unnsifioniu;;.  umiut-ctionin;;  hi:ru-W(>rK)i.ip;  it  is  contemptible  to 
¥x  it  divid'.d  iuto  portica,  whose  solo  cud  ie  tlic  ipoiU  of  victory^ 
and  tbetF  chi«fif  tbo  low,  tbe  base,  tim  venu),  uud  the  small.  8aeh 
a  coantry  i»  in  tbo  lufit  stages  of  decay,  and  neur  its  oud,  no  mnttor 
Imw  pn>«|ii4FOU8  tt  may  seem  to  be.  It  wmngles  over  iL*.'  vulcnno 
aod  die  oarUi(|nake.  Itnt  it  is  certain  that  no  guTerninenL  can  be 
ovQductt-d  by  tho  men  of  the  {leople,  and  for  tbe  people,  witliont  a 
rigid  adbprcticc  to  Uiose  principles  which  onr  reaaun  ci>mm<'.nds 
u  fixed  and  donud.  Xhc»e  muat  be  tlie  testd  of  piirtivD,  mvn.and 
niea«un-&  Onct*  determined,  they  must  be  Lneiiumldo  In  thuir 
application,  and  all  louet  eiUier  como  np  to  tJju  ftaitdard  or  do- 
claro  Bgaiuet  iu  Men  may  betray:  principlvs  never  can.  Oppres- 
noD  ii  one  invariable  eona-qneuce  of  miaphiced  confidence  in 
ImtcLcronB  mun ;  ii  i«  ueior  tin:  reanlt  uf  tbo  working  or  npplica- 
tioci  of  a  sound,  juet,  wull>tried  principle.  Cumpromisea  which 
bring  fuDdam-.-ulol  principles  into  doubt,  in  order  to  unite  in  one 
party  men  of  antagonistic  creeds,  am  framls  a'»d  end  in  ruin,  tJie 
jtui  and  natnnU  con«etiiienc«  of  fmnd.  Wheiiercr  you  hu\«  set- 
tled njwn  your  theory  and  crocd,  sjinctioa  no  departure  from  it  lu 
proctiDc,  on  any  grouDd  of  ex{)cdicucy.    It  is  the  ilajter's  word. 


86 


HOBALB  AND  DOQUA. 


Yield  it  up  neither  to  flattery  nor  force  I  Let  no  defeat  or  perse- 
cution rob  yon  of  it!  Believe  that  he  who  once  blnudered  in 
statesmanship  will  blunder  again  ;  that  sach  blunders  are  as  fatal 
as  crimes;  and  that  political  near-sightc-dnesa  does  not  improve 
by  age.  There  are  always  more  impostors  than  seers  among  public 
men,  more  false  prophets  than  trvie  ones,  more  prophets  of  Baal  than 
of  Jehovah  ;  and  Jerusalem  is  ulwayg  in  danger  from  the  Assyriana 
•  Salluet  said  tliat  after  a  State  has  been  corrupted  by  Inxnry  and 
idleness,  it  may  by  its  mere  greatness  bearnp  under  the  burden  of 
its  vices.  But  even  while  he  wrote,  Home,  of  which  he  spoke,  had 
played  out  her  masquerade  of  freedom.  Other  causes  than  luxury 
and  sloth  destroy  Republics.  If  small,  their  larger  neighlxirs  ex- 
tinguish fliem  by  absorption.  If  of  great  extent,  the  cohesive 
force  is  too  feeble  to  hold  them  together,  and  they  fall  to  pieces  by 
their  own  weight.  The  paltry  ambition  of  smalt  men  disintegrates 
them.  The  want  of  wisdom  in  their  councils  creates  exasperating 
issues.  TTsm-pation  of  power  pliiys  ita  part,  incapacity  seconds 
corruption,  the  storm  rises,  and  the  fragments  of  the  incoherent 
raft  strew  the  sandy  shores,  reading  to  mankind  another  lesson  for 
it  to  disregard. 


The  Forty-Seventh  Proposition  is  older  than  Pythagoras.  It  is 
this :  "  In  every  right-angled  triangle,  the  sum  of  the  squares  of  the 
base  and  perpendicular  is  equal  to  the  square  of  the  hypotheunse." 


TOE  MASTEIU 


fi? 


Th«  aqunrc  of  a  number  is  Ihc  product  of  tliat  numhcr,  malti- 
lilinl  by  ileelt    Tbud,4  utb«8C|iiare  of  3,  and  9  of  3. 

Th«  [inst  k-u  mimlwreure.l,  2.  3,    4,    b,    e,    7,    tf,    'J,    10; 

their  witmroi'urx' 1,  4,  !),  16,  tiS,  36,  4%  64,  81,  100; 

luid 3,3,    7,     9,11,13,15,17,      19 

are  tlie  ditTiTeua-'s  WtwiL-ii  tacli  sqimrw  sqi]  that  irhich  precede* 
it;  giiirig  lis  llic  iiM-Tid  uuiiiIkts,  3,  5,  T,  und  ft. 

or  tlii'Mi  DumlxTA.  tbo  iHiuiu%  of  :t  luid  4,  added  togeLlmr,  give 
tlic  iKiimrc  »f  b ;  mid  Uiose  of  6  aud  8.  Ibc  e<|tiui-e  of  10;  rtud  if  a 
riglil-anglcd  irianglc  l-e  formed,  the  base  mpiiHnring  3  or  6  partB, 
and  tlip  pt^riK-tidiculur  4  or  8  jiarl^,  tlie  h%*pothenusG  will  be  3  or  10 
Jiarts  ;  and  if  a  Kqimrc  is  piveled  on  t-ucb  Hide,  thpue  scjaai-es  being 
fulidivided  int<i  8(|Uiiro!i  c-icli  eidf  of  wlilch  \s  one  part  in  Icii^b, 
diere  will  be  as  manjr  of  these  in  the  square  erected  on  the  by- 
IKitlieniiBe  t»  in  iTu'  olbn-  twn  K^iuarrij  Ingi^thci'. 

Now  Uie  Eirypliauis  arranged  their  dcitiej  in  Triads:, — the 
Vatkiiii,  or  the  Spirit  nr  AeriTe  Principle  or  Oenfrativt  Powor; 
the  MOTUER.  or  Matter,  or  the  Pas^iro  Principle,  or  tho  ConceptiM 
Pkwit;  and  tli«  Sos,  h»Ke  or  Pnitluct,  the  universe,  proceeding 
fromUiv  two  prlu<;ipl<;&  Tbeee  were  OsiKis,  Isis,  and  Boacs.  In 
the  ftume  wriy.  Pi.ATO  gives  us  Tfiortiflit,  the  Father;  Primitive 
MaUfT  thu  Atotlicr  ;  and  Kuttnos  the  World,  tlie  Son,  the  universe 
•nioiatcd  by  a  Boal  Triads  of  Ibe  eame  kind  ore  found  ia  the 
K:ibaUih. 

PLL'TAACU  says,  in  hiii  book  De  hide  et  Osirtde,  "But  tha 
better  and  diviner  nature  conxijdit  of  thrc«, — that  which  ejcista 
within  the  Inti'IU-ct  only,  and  Mutter,  and  that  which  proceeds 
froii)  i\»-^..  vliiirli  tliu  Greeks  eiill  Ktmmof  :  of  which  ihRi.-,  Plut<» 
JA  woiiL  t4i  call  the  latC'lligtble,  the  'Idea,  Ksotnplur,  and  l^uther;' 
Matter,  'tbo  Mothrr,  the  ^'ureo,  and  tbo  place  and  n>ccptacteof 
gvticmtion ;'  and  the  imiie  of  those  two, 'the  Otfepringand  Uon- 
tdet'"  tbo  KosHOS.  "aword  signifying  equally  ^datf/'/ and  Orrf^, 
or  the  univi*rBo  it#olf."  Yon  will  not  fail  to  notice  that  Pennty  is 
fyiuMiz«id  by  the  Junior  Wanlcn  in  the  Sontb.  Phitorch  con- 
tinoes  to  eay  that  the  E^vptiane  cttmparnd  tbo  nnivrrHtl  nature  to 
what  ihuy  culled  thu  most  beautiful  and  pt'^rfcot  triangle,  us  Plato 
dcae,  in  that  nuptial  diagram,  ae  it  is  termed,  which  he  ha^  intro- 
dawd  into  im  Cominnn wealth.  Tbi->n  he  adds  that  Ibis  triangle 
fs  riRbi-angled.  and  ita  sides  pi'spwtively  as  8,  4,  and  5;  and  he 
Bar«,''Wtni!igt  suppose  that  the  perjjendiaular  is  designed  by  them 


88 


MOKALS   AXD   DOGMA. 


to  represent  the  masculine  nature,  the  base  the  feminine,  and  that 
the  hypothenuse  is  to  be  looked  upon  as  the  offspring  of  both ; 
and  accordingly  the  first  of  them  will  aptly  enough  represent 
OsiKis,  or  the  prime  cause;  the  second,  Isis,  or  the  receptive  ca- 
pacity ;  the  last,  HoBUS,  or  the  common  effect  of  the  other  two. 
For  3  is  the  first  number  which  is  composed  of  even  and  odd ;  and 
4  is  a  square  whose  side  is  equal  to  the  even  number  2 ;  but  5, 
being  generated,  as  it  were,  out  of  the  preceding  numbers,  2  and 
3,  may  be  said  to  have  an  equal  relation  to  both  of  them,  as  to  ita 
common  parents." 

The  clasped  hands  is  another  symbol  which  was  used  by  Ptthaq- 
DBAS.  It  represented  the  number  10,  the  sacred  number  in  which 
all  the  preceding  numbers  were  contained;  the  number  expressed 
by  the  mysterious  Tetbactts,  a  figure  borrowed  by  him  and  the 
Hebrew  priests  alike  from  the  Egyptian  sacred  science,  and  which 
ought  to  be  replaced  among  the  symbols  of  the  Master's  degree, 
where  it  of  right  belongs.  The  Hebrews  formed  it  thus,  with  the 
letters  of  the  Divine  name : 


3 


i '» 


The  Tetractya  thus  leads  you,  nofi  only  to  the  study  of  the 
Pythagorean  philosophy  as  to  numbers,  but  also  to  the  Kabalah, 
and  will  aid  you  in  discovering  the  True  Word,  and  understanding 
what  was  meant  by  "  The  Music  of  the  Splicrcs."  Modem  science 
strikingly  confirms  the  ideas  of  Pythagoras  in  regard  to  the  prop- 
erties of  numbers,  and  that  they  govern  in  the  universe.     Long 

before  his  time,  nature  had  extracted  hor  cube- roots  and  lier  squares. 
****** 

All  the  F0BC£5  at  man's  disposal  or  under  man's  control,  or 
subject  to  man's  influence,  are  his  working  tools.  The  friendship 
and  sympathy  that  knit  heart  to  heart  are  a  force  like  the  attrac- 


Tim  UASTBliL 


89 


tJuu  of  cohesion,  bjr  wliich  tlie  sandj  jwuiiclrfi  iKtvime  tbv  suUd 
rook.  If  Uiia  law  of  attxuctiou  or  CDhf«ton  weir  taken  swa;«  the 
umU-ml  worlde  aud  euDS  wuiiM  dissolro  in  an  itialout  into  tliia 
iunailJo  xo^t.  U  the  ties  of  friendship,  affection,  and  lovo  vore 
BDDulLiid,  moukitid  would  Wcumt.>  a  rowing  miiltttudi*  uf  wild  and 
5a\at't'  bfasla  of  jirt-y.  The  liaud  hardens  iuto  rock  undwp  the  iui- 
tnvoitu  Gupvriauumhcut  proe^un-  of  i\iv  occuu,  aidMl  miuuUiul'S  by 
tbo  irrv^tibk-  uucrgj'  of  Sre ;  oud  wbt-n  (hu  prcsaurr  of  cakmlty 
and  duDj^ur  to  upoti  au  tinti-r  ur  a  couiiln',  cho  Diemtwra  or  Umi 
citixvtut  uu^ht  lu  be  UiQ  uiorc  cluacly  uiilLvi  by  tha  unbuaiou  of 
srmpatliy  and  inter-dvpcndence. 

Morality  is  a  forrr.  It  ii  llio  mn^cti<^  nttmetion  of  thti  heart 
towanl  I'ruth  and  Virtue.  Tlio  iiL-vdlo,  imimod  with  this  niyjlio 
pcoiwrty,  and  pointing  anc'n'ingly  to  the  north,  ounios  tho  mort- 
nur  ufvly  (ivi-r  Llie  Iriurklt-iu  ui.fuii,  throii^'h  fiorm  and  durkncsK, 
until  hii!  gliid  eyes  Ijchold  the  l)cnetjc«:-ni  Iwaron?  that  welcome  him 
to  a*fi)  and  hoiipitablc  harbor.  Then  tlio  hoarta  of  tlioeo  that  toTCi 
hiin  tuv  gladdened,  and  lits  Iionte  mudo  happy;  and  this  gladntssB 
aud  buppiue»8  >iTv  due  lo  tiio  alk-nt,  ui]ust«>utuliou£,n»<--rnii;;  mon- 
itur  that  wm  tho  aiilor'a  guidv  OTor  tiie  swelti^riug  waters.  But  if 
drifted  too  Cur  iiorthwanl,  he  fiadis  the  nw--dlo  no  longvr  true,  but 
^loinliiig  fbewbere  tlifin  to  the  uorlli,  what  a  feeling  of  hdjiiew- 
Dcas  ikllfi  apOD  the  dJamaycd  niuriuer,  what  utter  loss  of  energy 
luii!  '    It  isns  if  tbi;  gix-ut  uxiuiua  of  morality  vrviv  to  fail 

ftn<i  ^'ger  true,  Ic-Aving  iho  human  e^)ul  to  drift  hvlplosily, 

vjvltm  like  Proioi'theus,  at  the  mea-y  of  tbo  unccrtaio,  Giithku 
curreotn  of  rhe  dtvp, 

Honiir  and  Duty  aru  the  |)o1e-star9  of  u  Tilamn,  the  Dtoscnri,  by 
turer  loting  sight  of  which  he  may  avoid  disaiitrouH  shipwreck. 
Til-  ''  'i  urns  uralcb«.-d,  until,  overcome  by  sleep,  and  ilie  vo*. 
Ml  .1   guidod  truly,  be  fell  into  uud  wa«  awuUuwod  Qp  by 

the  iualiable  sen.  So  the  !t[a60U  who  lote«  sight  of  those;,  and  is 
•  no  longer  govoi-nod  by  their  boiii-flceut  luid  potential  frrce,  la 
iosl,  and  sinking  ont  of  sight,  will  disapjfcur  unbuuured  and 
unwept. 

The  rbroe  uf  cU^tricity,  analogous  to  that  of  sympathy,  and  by 
nuMu  uf  which  gn-atthonghtaor  bade  8ug;;e8tion^  tbe  nttennces 
of  nobI«  or  ij^ioble  uaturi-fi,  Oaoli  uuitautMieoualyovej  the  ncrvcH 
of  nution«;  tbe  forw  of  growth,  fit  type  of  imatortahty,  Irinfr 
donnunt  three  thonauid  yuard  lu  the  wbcui-gnuDs  buried  with 


"^    -^ 


90  UORALS  AKD  DOQMA. 

their  mummies  by  the  old  Egyptians;  the  forces  of  expansion  and 
contraction,  developed  in  the  earthquake  and  the  tornado,  and 
giving  birth  to  the  wonderful  achievcmenta  of  steam,  have  their 
I/arallclisms  in  the  moral  world,  in  individuals,  and  nations. 
OfjTth  is  a  necessity  for  nations  as  for  men.  Its  cessation  is  the 
beginning  of  decay.  In  the  nation  as  well  as  the  plant  it  is  mys- 
terious, and  it  is  irresistible.  The  earthquakes  that  rend  nations 
oiiuiider,  overturn  thrones,  and  engulf  monarchies  and  republics, 
liuve  iMieii  long  prepared  for,  like  the  volcanic  eruption.  Bevolu- 
t  ionit  liave  long  roots  in  the  post  The  force  exerted  is  in  direct 
proportion  to  the  previous  restraint  and  compression.  The  true 
Btiit«."sman  ought  to  see  in  progress  the  causes  that  are  in  due  time 
t'i  jtroducc  thum ;  and  he  who  does  not  is  but  a  blind  leader  of  the 
blind. 

The  great  changes  in  natious,  like  the  geological  changes  of  the 
earth,  are  slowly  and  continuously  wrought.  -  The  waters,  falling 
from  Ilcuvcn  as  rain  and  dews,  slowly  disintegrate  the  granite 
mountjiins ;  abrade  the  plains,  leaving  hills  and  ridges  of  denuda- 
tion as  their  monuments;  scoop  out  the  valleys,  fill  up  the  seas, 
narrow  the  rivers,  and  after  the  lapse  of  thousands  on  thousands 
of  silt^nt  centuries,  prepare  the  great  alluvia  for  the  growth  of  that 
])luiit,  the  snowy  envelope  of  whose  seeds  is  to  employ  the  looms 
of  the  world,  and  tlie  abundance  or  penury  of  whose  crops  shall 
determine  whether  the  weavers  and  spinners  of  other  realms  shall 
Imve  work  to  do  or  starve. 

So  Public  Opinion  is  an  immense  force ;  and  its  currents  are  as 
i)i(»>nHtant  and  incomprehensible  as  those  of  the  atmosphere. 
Mevi^rthcleHS,  in  free  governments,  it  is  omnipotent ;  and  the  bnsi- 
ttCM  of  the.  statesman  is  to  find  the  means  to  shape,  control,  and 
(lir(-<;t  it.  According  As  that  is  done,  it  is  beneficial  and  conserva- 
tive, or  (h'Htructive  and  ruinous.  The  Public  Opinion  of  the  civil- 
'm-4  wiirlil  is  Intcrnationiil  Law;  and  it  is  so  great  a  force,  though 
with  no  certain  and  fixed  boundaries,  that  it  can  even  constrain* 
tljc  vicUirious  despot  to  be  genircuis,  and  aid  an  oppressed  people 
ill  its  Htrnggle  fur  independence. 

Habit  is  a  great  force;  it  is  second  nature,  even  in  trees.  It  is 
BM  Hlrnng  in  niiLions  us  in  men.  So  also  are  Prejudices,  which  are 
n'lvf.n  to  iiii'ii  and  niitions  as  the  passions  are, — as  forces,  valuable, 
if  iirojKTly  ami  skillfully  availed  .of;  destructive,  if  nnskillfuUy 
hitii'lli'd. 


THE  UASTRR. 


n 


Aluive  all,  llie  Love  of  Countnr,  Stale  Pride,  the  Loi-e  of  Home, 
arefoTC*fiorimiueiii*cpowcr.  Enooiinige-thenj  nil  Irmist upon  tliem 
in  ronr  pnblic  mr-n.  Pcrmancncj  of  home  ia  neceasiiTj  to  patriot- 
urn.  A  migratory  race  will  haTc  little  love  of  country.  .State 
pride  is  a  mere  theory  and  chimera,  where  men  rumove  from  Siat« 
to  State  vith  indifference,  like  the  Arftbe,  who  camp  here  to-daf 
and  thi-re  to-morruw. 

If  joD  hsTe  Eloqueuoe,  It  ifl  a  mighty  Tores.  Sc«  (hat  ;ou  ng« 
ii  for  g(Mxl  purpoBM — to  teach. exhort,  i^iinolile  Ihi'  peoiile.  and  not 
to  muU^nd  and  corrupt  them.  Corrupt  and  venal  umtoriaretbu 
asaa^ns  of  the  putilic  liberties  atid  of  public  morals. 

The  Will  ii  u  force;  its  limits  n^  yet  unknowu.  It  is  in  Ihfi 
pover  of  titc  will  that  we  chiedy  se«  tiie  Fpirttnul  and  divine  in 
mao.  There  in  a  wN^ming  identify  between  his  will  that  moreB 
other  mi'ii,  and  the  Crt-ative  Will  whos«  action  seems  so  inoompre- 
hcnsiblu.  It  is  the  men  of  teiil  and  afJion.  n<it  tlin  m.>n  of  pure 
iotcllcot.  Unit  gnruni  the  world. 

Finally,  the  thnw  greatest  moral  forci-s  an;  Faitii,  wMi:b  is  tfao 
only  true  WfSDoii,  and  toe  vary  foundotioa  of  oil  government; 
UopB,  vhioh  is  Stqexoth,  and  insures  success;  aod  CnAfiiT\% 
wjiieh  is  BRAtJTT,  and  alono  makes  nntmated,  nnited  effort  possi- 
hle.  These  forces  arc  witliiu  the  reach  of  all  men ;  and  an  associ- 
atlou  uf  men.  u?tiiat«d  by  them,  onght  to  exorcise  an  immense 
pover  Iq  the  world.  If  Maaoury  does  not,  it  is  becsase  she  has 
oeaaetl  to  possess  tliem. 

Wisdom  in  the  man  or  etatesmaD,  in  king  or  priest,  largely 
coniiit^  tn  the  due  appreciation  of  these  forces;  and  npon  the 
gvnern)  non-Hppreoiation  of  some  of  tlicm  the  fate  of  nations  often 
depeudi.  Wliat  hecatombs  of  lives  often  hong  upon  the  not 
weighing  or  not  snflicifntly  weighing  tho  force  of  an  idea,  sneh  ns, 
fbr  example,  the  revca-noc  for  a  flag,  or  the  blind  uttuchmeiit  to  a 
fbrm  or  constitatioa  of  goremmontl 

What  errors  in  politiral  eoDiinniy  and  statesmanship  arc  com- 
mittwl  in  con8«iaenop  of  the  over-estimation  or  undcr-eatimatioa 
of  pnrtionlar  ralues,  or  the  non-estimstlou  of  some  among  thcml 
tcfryihiug,  ii  in  asserted,  ia  tht  product  of  human  lalior;  but  thfl 
uW  or  the  diamond  which  one  iiccideuially  liiids  jiithout  lahor 
is  Dot  su.  ^Vhat  is  the  ralnc  of  the  labor  Iiestowed  by  the  husband* 
man  ujwn  liia  crops,  compai-ed^  with  the  valuu  of  the  snushiac 
and  rain,  without  which  his  labor  avails  nothing?    Uummcrco, 


92  SOBJlIS  akd  dooua. 

carried  on  by  the  labor  of  man,  adds  to  the  Talne  of  the  prodncts 
of  the  field,  the  mine,  or  the  workshop,  by  their  transportation  to 
diEFerent  markets;  but  how  much  of  this  increaae  is  due  to  the 
riverB  down  which  these  products  float,  to  the  winds  that  n:^  the 
keels  of  commerce  over  the  ocean ! 

Who  can  estimate  the  yahie  of  morality  and  manlinesa  in  a 
State,  of  moral  worth  and  intellectaal  knowledge?  These  are  the 
sunshine  and  rain  of  the  State.  The  winds,  with  their  changeable, 
fickle,  fluctuating  currents,  are  apt  emblems  of  the  flckle  homoiB 
of  the  populace,  its  passions,  its  heroic  impulses,  its  enthusiasms. 
Woe  to  the  statesman  who  does  not  estimate  these  as  values ! 

Even  music  and  song  are  sometimes  found  to  have  an  incalcula- 
ble value.  Every  nation  has  some  song  of  a  proven  value,  more 
easily  counted  in  lives  than  dollars.  The  Marseillaise  was  worth  to 
revolutionary  France,  who  shall  say  how  many  thousand  men  ? 

Peace  also  is  a  great  element  of  prosperity  and  wealth ;  a  value 
not  to  be  calculated.  Social  intercourse  and  association  of  men  in 
beneficent  Orders  have  a  value  not  to  be  estimated  in  coin.  The 
illustrious  examples  of  the  Past  of  a  nation,  the  memories  and  im-. 
mortal  thoughts  of  her  great  and  wise  thinkers,  statesmen,  and 
heroes,  are  the  invaluable  legacy  of  that  Past  to  the  Present  and 
future.  And  all  these  have  not  only  the  values  of  the  loftier  and 
more  excellent  and  priceless  kind,  but  also  an  actual  motiey-yoljie, 
since  it  is  only  when  co-operating  with  or  aided  or  enabled  by 
these,  that  human  labor  creates  wealth.  They  are  of  the  chief 
elements  of  material  wealth,  as  they  are  of  national  manlinesSf 
heroism,  glory,  prosperity,  and  immortal  renown. 

Providence  has  appointed  the  three  great  disciplines  of  War,  the 
Monarchy  and  the  Priesthood,  all  that  the  Camp,  the  Palace,  and 
the  Temple  may  sjinbolize,  to  train  the  multitudes  forward  to  in- 
telligent and  premeditated  combinations  for  all  the  great  purposes 
of  society.  The  result  will  at  length  be  free  governments  among 
men,  when  virtue  and  intelligence  become  qualities  of  the  multi- 
tudes ;  but  for  ignorance  such  governments  are  impossible.  Man 
advances  only  by  degrees.  The  removal  of  one  pressing  calamity 
gives  courage  to  attempt  the  removal  of  the  remaining  evils,  rend- 
ering men  more  sensitive  to  them,  or  perhaps  sensitive  for  the  first 
time.  Serfs  that  writhe  under  th«  whip  are  not  disquiet«d  about 
their  political  rights ;  manumitted  from  personal  slavery,  they  be- 


mn  JIA8TBR. 


98 


come  scuritivp  to  (lolitieal  q>prftsdon.  LiberatCHl  fitim  arhitrarr 
powiT.  and  goTcrnoii  by  the  law  (ilono,  they  be/fin  io  ecnitiiiizc  the 
hw  itself,  and  tU-eire  to  b«;  j^TernwJ,  not  only  by  low,  hut  by  whol 
liipy  dci-oi  the  bpst  law.  And  when  the  civil  op  trmpoml  doapot- 
bm  Urs  boi.'ti  #«t  u^ide,  and  the  nuimciiial  taw  has  been  monldod 
on  lhi>  {irincipW  of  an  enlightened  juriitprndenoc,  they  may  wako 
to  Ihi*  diseoTcry  that  they  are  liring  nnder  some  prieetly  or  cccleai- 
nstii-ul  di:!>)>it(ieini,  anil  become  desirous  of  working  a  rerormatiuu 
tlittni  alio. 

It  U  qnitfc  tnifi  that  tho  adranw  of  hnmanlty  is  lilow,  and  that 
it  often  ptinii'-'ii  ami  ri'twiftrndi's.  Tn  th«  kingdomB  of  the  wirth  we 
do  utit  Hi*  dr'timtisms  retiring  anil  yielding  the  ground  to  !K<lf-gov> 
(■ming  commiinitjcs.  Wo  do  not  sec  the  chnrchca  and  pricBthoods 
iif  ClirislriidiiD)  relini(iil5hing  their  old  tn^k  of  gorcming  men  by 
imaginary  terrnrft.  Nowhere  do  we  fee  n  popniaco  that  could  tw 
Ktrdy  maniimtttcd  fWmi  snch  a  govcrnmmt.  We  do  not  mc  tho 
great  roligiona  teachers  aiming  to  difcoTcr  truth  for  thcmselvefl 
md  forolhETii;  hut  etill  ruling  the  wi)r]d,aiid  eontehl«daii(l  com- 
pelled lo  rule  tlie  irorlil,  by  whatever  dogma  is  alpttkly  aeeredited ; 
themix'l VL's  lui  much  hound  down  by  lliis  necessity  to  govern,  as 
the  populact!  by  their  need  of  gorcrnment.  Poverty  in  all  ita 
niOHt  hideous  forms  still  exists  in  the  great  citica  ;  and  the  cancer 
of  [>aup(.-ri5m  ha«  it^  roots  in  tlia  hcaila  of  kingdoms.  Jdun  thoro 
take  DO  mcafflre  yf  their  wants  and  tlieir  own  power  to  eupply 
thom,  hut  Uvp  and  multiply  like  the  l)«u)tii  of  the  Bold, — Providence 
having  apparently  censed  io  care  for  them.  Intelligence  novef 
rifiit;f  tliue,  or  it  makes  its  ap^H'iirancc  as  some  new  developaient 
of  Tillainy.  War  bus  not  ern^cd;  sliU  tliere  are  battles  and 
dcgn.  Humes  are  sfill  unhappy,  and  tears  and  anger  and  spite 
inske  belli  where  there  slionld  bv  heavens.  80  much  the  mora 
DfwanLy  for  Ma.sonry:  So  much  wid«rthclield  of  itskbors!  So 
much  the  more  need  for  it  to  brgin  t-a  be  tnie  to  itself^  to  rcrire 
from  ila  asphyxia,  lu  repent  of  i(?  uimiitacy  to  its  true  creed! 

Uuilmthtoilly,  lulinr  and  di-ath  and  the  fieiual  pasaion  are  esflcn- 
llsl  and  permanent  conditioaa  of  hnmari  cxiateuce,  and  ruuder 
pnfcctioD  and  11  niillcninm  on  cnrtli  impossible.  Always, — H  is  the 
decnie  of  Pate! — the  vast  majority  of  men  mnst  tail  to  livr,  and 
eaanut  Rod  time  to  culliTule  the  intdtigcnce.  Man,  knowing  he 
if  10  die,  will  not  sacriflco  thb  present  enjoyment  for  a  greater  one 
in  the  fuinrc    Tlio  lovu  of  woman  caonot  die  out;  ajid  it  hoa  a 


94  XORALS   XSD   DOGMA. 

terrible  and  uncontrollable  fate,  iocreased  by  tbe  refiuements  of 
civilization.  Woman  ie  the  veritable  eyren  or  goddess  of  the 
young.  But  society  can  be  improved ;  and  free  government  ia 
possible  for  States;  and  freedom  of  thought  and  conscience  is  no 
longer  wholly  utopian.  Already  we  see  that  Emperors  prefer  to  be 
elected  by  nniversal  sufl'rage;  that  States  are  couTeyed  to  Empires 
by  vote ;  and  that  Empires  are  administered  with  something  of  the 
spirit  of  a  Republic,  being  liltlc  else  than  democracies  with  a  single 
head,  rilling  through  one  man,  one  representative,  instead  of  an 
assembly  of  representatives.  And  if  Priesthoods  still  govern,  they 
now  come  before  the  laity  to  prove,  by  stress  of  argument,  that  they 
otight  to  govern.  They  are  obliged  to  evoke  the  very  reason  which 
they  are  bent  on  supplanting. 

Accordingly,  men  become  daily  more  free,  because  the  freedom 
of  the  man  lies  in  his  reason.  lie  can  reflect  upon  his  own  future 
conduct,  and  summon  up  its  consequences ;  he  can  take  wide  views 
of  human  life,  and  lay  down  rules  for  constant  guidance.  Thus 
he  is  ri'lieved  of  the  tyniuny  of  sense  and  passion,  and  enabled  at 
any  time  to  live  according  to  the  whole  light  of  the  knowledge 
that  is  within  him,  insteail  of  being  driven,  like  a  dry  leaf  on  the 
wings  of  the  wind,  by  every  present  impulse.  Herein  lies  the  free- 
dom of  the  man  as  regarded  in  connection  with  the  necessity  im- 
posed by  the  omnipotence  and  fore-knowledge  of  God.  Somnch 
light,  so  much  liberty.  When  emperor  and  church  appeal  to  rea- 
son there  is  naturally  universal  suffrage. 

Therefore  no  one  need  lose  cournge,  nor  believe  that  labor  in  the 
cause  of  Progress  will  be  labor  wasted.  There  is  no  waste  in  na- 
ture, either  of  Matter,  Force,  Act,  or  Thought.  A  Thought  is  as 
much  the  end  of  life  as  an  Action;  and  a  single  Thought  sometimes 
works  greater  restilts  than  a  Revolution,  even  Revolutions  them- 
selves. Still  there  should  not  be  divorce  between  Thought  and 
Action.  The  true  Thought  is  that  in  which  life  culminates.  Bat 
all  wise  and  true  Thonght  prodncea  Action.  It  is  generative,  like 
the  light ;  and  light  and  the  deep  shadow  of  the  passing  clond  are 
the  gifts  of  the  prophets  of  tlie  race.  Knowledge,  laboriously 
acquired,  and  inducing  habits  of  sound  Thought,— the  reflectiye 
character, — must  necessarily  be  rare.  The  multitude  of  laborers 
cannot  acquire  it  Most  men  attain  to  a  very  low  standard  of  it 
It  ia  incompatible  with  the  ordinary  and  indispensable  avocations 
of  life.    A  whole  world  of  error  as  well  as  of  labor,  go  to  make 


THK  MASTER. 


d5 


one  reilcctiTe  man.  In  the  roost  Adranced  nation  uf  Europe  tbvre 
arriDore  ignorant  than  wim^,  mnre  poor  tlisn  rich,  uiorv  autontatio 
lalMTvn,  the  mere  creatures  of  liabit,  than  reusoiiiDgau*]  n-Jtcctivo 
men.  Thfl  proportinn  it;  at  Icnat  a  thoiisniiil  to  one.  rii&iiimity 
of  upiuiou  is  eo  obltLinvd.  It  only  exists  aiuoDg  the  niulUtud« 
who  do  not  think,  and  the  political  or  spiritual  priesthood  who 
think  Tor  that  multitude,  who  think  how  to  gniAo  and  ^vem 
Uiam.  Wtivn  mtiu  begin  to  reflect,  thej  begin  to  difiur.  Thtt 
threat  prolilrm  is  tu  find  guides  who  will  not  seek  to  be  tyrants. 
This  is  needed  even  luort*  in  rcspi-et  to  the  hciirt  tliau  the  head. 
KuWt  every  man  cami  Ins  speciul  xharc  of  the  produce  of  human 
iHbor,  by  au  incessant  acrumblir,  by  trickery  and  dcci'it.  irMfiil 
knowMge,  honorably  aoijuir«d>  is  too  oflcu  n^od  after  0  fiuhiou 
not  honest  or  reasonablo,  so  that  t  ho  studies  of  yonll)  ore  far  more 
Dobk*  than  the  prncticc4  of  manhood.  Tht-  Iiibor  of  tbc  funiicr  in 
his  fields,  the  generotie  returns  of  the  earth,  Hie  benignnni  and 
bvuriug  skies,  tend  to  make  him  earuest,  provident,  und  gntt«ful ; 
the  edncation  tif  llie  mnrkei-plnce  makes  him  qnenilons,  craftyi 
enrious,  ajid  an  iutoKTable  niggard. 

HoFonry  aeoks  to  be  this  beneficent,  noambitiDne,  disinlereeted 
guide ;  and  it  is  the  very  conditiun  of  uU  great  struc-tnreu  that  the 
euuud  of  the  hammer  and  the  dink  of  the  trowel  should  be  always 
luwrd  in  aime  part  of  the  building.  With  laitb  in  man,  hope  for 
th«  fuLurif  of  humanity,  htving-kiudness  for  our  fellnwBj  Uasnnry 
and  the  Mason  must  alway*  work  and  tench.  Let  each  du  that  for 
which  he  id  beet  GtU-d.  The  teacher  aim  is  a  workman.  Praiec- 
wortliy  as  the  active  navigator  is,  who  comes  and  goes  and  makcj 
vue  cUliK-  partake  of  the  treasures  of  the  other,  and  one  to  share 
the  treasores  of  all,  be  who  keeps  the  bcaoun-light  upon  the  hill  is 
al«u  wt  hia  post 

\Uaonrj  has  alteady  helped  cast  down  some  idols  from  their* 
jiedextald;  and  grind  lo  imimljiublc  duat  some  of  (he  links  of  the 
chains  that  held  men's  Buul*  in  bunduge.  That  thcre'haa  been 
pnigr<:ft5  needs  no  olbi^r  demon tstration  than  that  you  may  nov 
iva«eD  with  mi^a,  anil  nrge  npon  tbom,  without  danger  of  tha 
Tack  or  Make,  that  no  doctrines  can  be  apprehended  as  tratlia 
if  they  contradict  each  other,  or  contradict  other  truths  gircu  us 
1^  Ood.  Long  before  the  Itefonautlon,  a  monk,  who  had  found 
liii  way  10  heresy  without  the  help  of  Martin  Liitber,  not  ventur- 
in|;  to  breathe  aloud  into  any  living  ear  hia  auti-pupol  and  ireo- 

7      ■ 


96  MORALS  AND  DOOUA. 

sonable  doctriaeB,  wrote  them  on  parchment,  and  sealing  up  the 
perilous  record,  hid  it  in  the  massive  walls  of  his  monastery. 
There  was  no  friend  or  brother  to  whom  he  could  intmst  hia 
secret  or  ponr  forth  his  soul  It  was  some  consolation  to  imagine 
that  in  a  future  age  some  one  might  find  the  parchment,  and  the 
seed  be  found  not  to  have  been  sowed  in  vain.  What  if  the  truth 
should  hare  to  lie  dormant  as  long  before  germinating  as  the  wheat 
in  the  Egyptian  mummy?  Speak  it,  nevertheless,  again  and 
again,  and  let  it  take  its  chance! 

The  rose  of  Jericho  grows  in  the  sandy  deserts  of  Arabia  and 
on  the  Syrian  housetops.  Scarcely  six  inches-  high,  it  loses  its 
leaves  after  the  flowering  season,  and  dries  np  into  the  form  of  a 
ball.  Then  it  is  uprooted  by  the  winds,  and  carried,  blown,  or 
tossed  across  the  desfrt,  into  the  sea.  There,  feeling  the  contact 
of  the  water,  it  unfolds  itself,  expands  its  branches,  and  exjieU  its 
seeds  from  their  seed-vessels.  These,  when  saturated  with  water, 
are  carried  by  the  tide  and  laid  on  the  sea-shore.  Many  are  loat, 
as  many  individual  lives  of  men  are  useless.  But  many  are 
thrown  back  again  from  the  sea-shore  into  the  desert^  where,  by 
the  virtue  of  the  sea-water  that  they  have  imbibed,  the  roota  and 
leaves  sprout  and  they  grow  into  fruitful  plants,  which  will,  in 
their  turns,  like  their  ancestors,  be  whirled  into  the  sea.  God  will 
not  be  less  careful  to  provide  for  the  germination  of  the  tmtiia 
you  may  boldly  utter  forth.  "  Cast,"  He  has  said,  "  thy  bread  upon 
the  waters,  and  after  many  days  it  shall  return  to  thee  again." 

Initiation  does  not  change:  we  iind  it  again  and  again,  and 
always  the  same,  through  all  the  ages.  The  last  disciples  of  Paa- 
calis  Martinez  are  still  the  children  of  Orpheus;  but  they  adore 
the  realizer  of  the  antique  philosophy,  the  Incarnate  Word  of  the 
Christians. 

Pytiiagoraa,  the  great  divulgpr  of  the  philosophy  of  numbers, 
visited  all  the  siinctuaries  of  the  world.  He  went  into  Judaea, 
where  he  iirocured  liimaeif  to  be  circumcised,  that  he  might  be 
admitted  to  the  secrets  of  the  Kabalah,  which  the  prophets  Ezekiel 
and  Daniel,  not  without  some  reservations,  communicated  to  him. 
Then,  not  without  some  difficulty,  he  succeeded  in  being  admitted 
to  the  Egyptian  initiation,  upon  the  recommendation  of  King 
Amasis.  The  power  of  his  genius  supplied  the  deficiencies  of  the 
imperfect  communications  of  the  Hieropbants,  and  he  himself 
became  a  Masticr  and  a  Revealer. 


TJTK   yAHTKB. 


OT 


Pjrllia^nu  deBned  Ood:  a  Living  aod  Abaolate  Verity  clothed 
wiih  Ughu 

Hi*  said  tlittt  the  Word  waH  Xumber  tnanifojitcd  far  Funn. 

He  ninde  till  descend  from  the  Tetraetya,  that  is  to  say,  from  the 
Qiialcmiu-y. 

God,  lie  eaid  nguini  is  tho  Supreme  Music,  the  natan:  of  vrhtch 
is  HvuKinj. 

PytJiagoma  gavo  the  mugistratct  of  Crotonii  Uka  great  religious, 
political,  and  socinl  pivoopt: 

"  There  is  no  evil  UiHt  is  not  preferable  to  AnBirchy.'* 

Pjlhagnras  «tid,  "Kven  as  thi-ro  ore  three  divine  notions  tuid 
Hmc  Inlelligihle  rvgians,  »o  tli^re  is  &  triple  word,  fur  the  Hiemr* 
diical  Order  nlvays  nuiDifeste  itaeif  by  threes.  There  are  the 
trurd  filmple,  the  word  liierogljphionl,  and  the  word  synibolio:  in 
other  IvimA,  there  are  the  vord  that  exprewes.  the  word  that  oon- 
ccrils,  and  tlie  vronl  thut  signifies;  Xius  trbule  biunif-io  tntcUigenc« 
is  in  Lli«  perr<>L'l  kiinnledgi*  ot  llwse  tliree  degree." 

Prthagonui  enveloped  ilocl.rini*  Titli  gymhols,  hut  earefnlly 
e*c1ieuvd  jiHnwnilicaduui  and  images,  which,  he  thought,  sooner 
or  IhUt  prodiia-d  iilnlairr. 

Tho  Hilly  Kabultth,  or  imditiuii  of  the  cliildr«n  uf  S<.-th,  wn«  car- 
ried from  Ohalilica  by  Abraham,  taught  tu  the  Egyptian  prieathood 
liy  J(>0*-pli,  recoveretl  and  pnrified  Tjy  Moses,  connealod  under  sym- 
boUio  the  Uible,  n^rcnled  by  the  Sarioiir  to  Saint  John,  and  eon- 
tninvd,  enturo,  under  hi<.-ralic  figures  annlogon^  to  those  of  all 
antiquity,  in  the  A]X)C»lypse  of  that  Apostle. 

The  KabalistacotiaiderGod  aa  the  Intelligent,  Antmattng,  Liiing 
loSuite.  Be  is  titfl,  fur  thtm,  either  the  aggre^te  of  existcncca, 
c<r  uictence  in  the  n)>etruct>  or  a  being  phiioaophically  dctinablo. 
EI(!  ii  III  all,  ilulind  from  oil,  and  f/rtater  than  nil.  His  name 
ft«n  l«  ineUkblw;  and  yet  thia  name  only  expresses  the  hnmiin 
idmit  cif  Htn  divinity.  What  (rod  is  in  ninij»>tf,  it  it  not  giT«n  to 
man  to  cumprehend. 

Cjod  is  the  abMlnt'j  of  Faith;  but  the  absolnte  of  Rmson  is 
Briko,  rnn^-    "  /  «"» t^'^t  f  "'"."  is  a  wretched  translotjon. 

Itring,  Kxistenw,  \6  by  itself,  and  because  it  la  The  reason 
»r  jiving,  is  lining  it«olf.  We  may  inquire,  "Why  does  some- 
thing exist?"*  that  ifl,  "Why  does  snch  or  such  a  thing  exist?" 
But  vn*  tuinuot,  withonl  being  abeurd,  ask,  "Why  Is  Being?" 
That  would  bo  tu  mppuse  Being  before  U«ing.     If  Being  had  a 


^H  KOB&U  AND  DOQMA. 

<<HUitt',  that  canse  would  necessarily  Be;  that  is,  the  cause  ancl 
cRiH't  would  be  identical. 

limson  and  science  demonstrate  to  as  that  the  modes  of  Exists 
witHi  and  Being  balance  each  other  in  equilibriam  according  to 
hurnionions  and  hierarchic  laws.  But  a  hierarchy  is  synthetized, 
iu  tuccndiug,  and  becomes  ever  more  and  more  monarchical.  Yet 
tlii>  reason  cannot  pause  at  a  single  chief^  without  being  alarmed 
at  the  abysses  which  it  Beems  to  leave  above  this  Supreme  Moo- 
ttivh.    Therefore  it  is  silent,  and  gives  place  to  the  Faith  it  adores. 

What  is  certain,  even  for  science  and  the  reason,  is,  that  the 
Idea  of  God  is  the  grandest,  the  most  holy,  and  the  most  asefol  of 
ftll  the  aspirations  of  man ;  that  upon  this  belief  morality  reposes, 
witli  its  eternal  sanction.  This  belief,  then,  is  in  humanity,  the 
most  real  of  the  pheuomena  of  being ;  and  if  it  were  false,  natnro 
would  affirm  the  absurd ;  nothingness  would  give  form  to  life,  and 
God  would  at  the  same  time  be  and  not  be. 

It  is  to  this  philosophic  and  incontestable  reality,  which  is 
termed  The  Idea  of  God,  that  the  Kabalists  give  a  name.  In 
this  name  all  others  are  contained.  Its  cyphers  contain  all  the 
numbers;  and  the  hieroglyphics  of  its  letters  express  all  the  laws 
and  all  the  things  of  nature. 

Being  ib  Being:  the  reason  of  Being  is  in  Being:  in  the  Be- 
ginning is  the  Word,  and  the  Word  in  logic  formulated  Speech, 
the  spoken  Reason ;  the  Word  is  in  God,  and  is  God  Himself,  mani- 
fested to  the  Intelligence.  Here  is  what  is  above  all  the  philoso- 
phies. This  we  must  believe,  under  the  penalty  of  never  truly 
knowing  anything,  and  relapsing  into  the  absurd  skepticism  of 
Pyrrho.  The  Priesthood,  custodian  of  Faith,  wholly  rests  upon 
this  basis  of  knowledge,  and  it  is  in  its  teaching  we  must  recog- 
nize the  Divine  Principle  of  the  Eternal  Word. 

Light  is  not  Spirit,  as  the  Indian  Hierophants  believed  it  to  be; 
but  only  the  instrument  of  the  Spirit.  It  is  not  the  body  of  the 
Protoplastes,  aa  the  Theurgists  of  the  school  of  Alexandria  taught, 
but  the  first  physical  manifestation  of  the  Divine  afQatus.  God 
eternally  creates  it,  and  man,  in  the  image  of  God,  modifies  and 
seems  to  multiply  it. 

The  high  magic  is  styled  "The  Sacerdotal  Art,"  and  "The 
Royal  Art."  In  Egypt,  Greece,  and  Home,  it  could  not  but  share 
the  greatnesses  and  decadences  of  the  Priesthood  and  of  Royalty. 
Every  philosophy  hostile  to  the  national  worship  and  to  its  myste- 


TIIR   HASTKK. 


Of) 


rioi,  Was  of  ueces^ity  hostile  to  the  great  political  powers,  wbfch 
loae  IheiT  grondeiir,  if  thpy  eease,  in  tlie  eyes  of  tlie  nmlUtudes,  to 
be  th?  tuiagps  of  the  Divine  Power.  Kvevy  Crown  'a  shattered, 
when  11  elaalie*  agaiast  the  Tiara. 

Plslo,  writing  to  Diou^siua  the  YouU|^,  m  regard  to  tlic  nstnio 
of  Uie  Finl  Princiiil-:,  guys:  "I  mnst  writ*  tc  you  in  cnigmii*^  so 
that  if  tnr  letter  be  intercepted  by  Iwnd  or  sen,  be  vlio  ebull  rt-wl 
It  miij  iit  no  degree  comprehend  iu"  And  then  he  eaya,  "All 
things  Burruund  their  King;  Uiey  ore,  on  ueeoitnt  of  Ilim,  and  He 
alone  is  tliu  tsusv  of  good  things,  Second  for  tlie  Seconds  aud 
'Hiird  for  the  ThinlB." 

Tticre  ia  iu  Uitaeft-w  words  a  campleto  summary  of  the  Theology 
»f  the  Kopbiriilh.  "'I'hc  ICitief"  ie  Aixrioru,  Heing  Koprvmi^  und 
Absolute.  Krom  this  ccotro,  whiclt  is  evertftti/iert;  all  things  ray 
forth;  bnt  we  esp/eoially  conceive  of  it  iu  three  oianneri:  and  in 
thre*'  diffort'nc  spberea.  lii  the  Divine  world  (Azilcttu),  which  U 
thit  of  tin.'  First  Cause,  and  nrhirrein  the  whole  Eternity  of  Tilings 
in  Che  beginning  existed  its  Unity,  to  be  aflerwnnl,  during  Bter- 
eity  utli'red  furth,  clwthcd  with  form,  and  the  atlributea  that  oou- 
ititi)f«  tlieni  matter,  the  Fir^t  Principle  is  Single  and  Fir<4,  and 
yet  nut  the  Vkcy  Illimilablu  Di'ilv,  iueomprehcuitibk-,  undelinalile; 
hut  UitoSeir  in  so  Car  «s  niaaifested  by  the  Creative  ThoughU  To 
compare  littleness  with  infinity,— Arku-ngbt,  ntj  inventor  of  the 
Bpinniiig-jenny,  and  not  the  inaii  Arkwright  o/Acrwiw  and  beifoml 
thai.  All  we  Pan  know  of  the  A'ery  God  i8,compnred  to  ItisWHiole- 
0C8I,  ouly  as  uu  infinitesimal  fyaction  of  a  unit,  compared  with 
tn  infinity  of  Units. 

In  the  Wurld  uf  Creation,  which  is  (hat  of  Second  Oanet«  [the 
Kalalistie  Wnrid  Bbub],  the  Autocracy  of  the  First  Priuciiile  is 
complete,  but  we  coticeivc  of  it  only  us  the  Cauae  of  the  Second 
CauficiL  Here  it  U  mnnifealed  liy  tlie  Binary,  and  is  the  Crcutivo 
I^^noiple  passive,  [-'inally:  in  the  third  world,  Yezihaii,  or  nf 
yunniilion,  it  is  rwvwilod  in  the  perfect  Form,  Uie  Form  of  Forms, 
tho  Word,  the  Supreme  Kcauty  and  Kscellence,  the  Created  Per- 
ihelion. ThuB  the  Principle  \s  at  once  the  First,  the  .Second,  and 
the  Third,  eince  it  ie  All  in  All,  the  Centre  mid  Cause  of  all.  It 
is  not  Iht  seniut  of  Piato  that,  we  Lore  adtoiri-.  ^\'o  recognise  only 
the  exact  kmnfUtlge  of  the  Initiate. 

The  great  Apostle  Saint  John  did  nut  borrow  frum  the  pfaihiso- 
pby  of  I'lalo  the  opc'Uing  of  his  Gospvl.     Pkto,  on  the  cuntrar)', 


100  MORALS  AND  DOQKA. 

drank  at  the  same  Bprings  with  Saint  John  and  Philo ;  and  John, 
iu  the  opening  Terses  of  his  paraphrase,  states  the  first'  principles 
of  a  dogma  common  to  many  schools,  bnt  in  language  especially 
belonging  to  Philo,  whom  it  is  evident  he  had  read.  The  philoso- 
phy of  Plato,  the  greatest  of  baman  Itevealers,  could  yearn  toward 
the  Word  made  man ;  the  Gospel  alone  could  give  him  to  the  world. 

Doubt,  in  presence  of  Being  and  its  harmonies ;  skepticism,  in 
the  face  of  the  eternal  mathematics  and  the  itomntable  laws  of 
Life  which  make  the  Divinity  present  and  visible  everywhere,  as 
the  Hnmon  is  known  and  visible  by  its  utterances  of  word  and 
act, — is  this  not  the  most  foolish  of  superstitions,  and  the  most 
inexcusable  as  well  as  the  most  dangerous  of  all  credulities  ? 
Thought,  we  know,  is  not  a  result  or  consequence  of  the  organiza- 
tion of  matter,  of  the  chemical  or  other  action  or  reaction  of  ita 
particles,  like  effervescence  and  gaseous  explosions.  On  the  con- 
trary, the  fact  that  Thiaiglit  is  manifested  and  realized  in  act 
human  or  act  divine,  proves  the  existence  of  an  Entity,  orUnil^, 
that  thinks.  And  the  tlnivfrse  is  the  Infinite  Utterance  of  one  of 
an  infinite  number  of  Infinite  Thoughts,  which  cannot  but  ema- 
nate from  an  Infinite  and  Thinking  Source.  The  cause  is  always 
equal,  at  least,  to  the  effect;  and  matter  cannot  think,  nor  could  it 
cause  itself,  or  exist  without  cause,  nor  could  nothing  produce 
either  forces  or  things;  for  in  void  nothingness  no  Forces  can 
inhere.  Admit  a  self-existent  Force,  and  its  Intelligence,  or  an 
Intelligent  cause  of  it,  is  admitted,  and  at  once  GtOD  Is. 

Tlie  Hebrew  allegory  of  the  Fall  of  Man,  which  is  but  a  speciid 
variation  of  a  universal  legend,  symbolizes  one  of  the  grandest 
and  most  universal  allegories  of  science. 

Moral  Evil  is  Falsehood  in  actions ;  as  Falsehood  is  Crime  in 
words. 

Injustice  is  the  essence  of  Falsehood;  and  every  false  word  is 
an  injustice. 

Injustice  is  the  death  of  the  Moral  Being,  as  Falsehood  is  the 
poison  of  the  Intelligence. 

The  perception  of  the  Light  is  the  dawn  of  the  Eternal  Life,  in 
Being.  The  Word  of  God,  which  creates  the  Light,  seems  to  be 
uttered  by  every  Intelligence  that  can  take  cognizance  of  Forma 
and  will  look.  "  Let  the  Light  BE  1  The  Light,  in  fact,  exists,  in 
its  condition  of  splendor,  for  those  eyes  alone  that  gaze  at  it;  and 
the  Soul,  amorous  of  the  spectacle  of  the  beauties  of  the  universe, 


ntR  1I&8TBX. 


101 


and  ai'i'lyiitg  iU  attrnlinn  to  tliAl;  InmmouH  writing  of  the  Tniiuitu 
Hook,  uliidi  le  i-ollfd  ''Tbc  Vifcibli,-.''  et-vntato  uIUt,  Bedxl  Jid  on 
ibe  dawn  of  th«  tiret  du^',  tbut  tjuttlimu  und  civatirc  word,  ^  BbI 
LlOUTl" 

It  is  not  Iwyotid  thv  toml>,  bat  in  lifn  it^it,  tlint  we  are  to  wek 
for  the  myslprie*  of  dvatb.  Salvation  or  roiirobalion  brgUis  hem 
below,  and  tlit>  lL>n'(r«t riiil  vorld  loo  ha?  in  Hi'Awii  nud  it;^  nvH. 
Alu-avs,  evui)  hrtv  Whw.  virliu-  ia  rewunlt-d  ;  alwavs.  cn-ti  hvn  iut- 
knr,  vioti  it  piiuLsbol:  und  tbut  wbiobDiukoa  us  eomotimcs  l>c)f«ve 
iu  lln'  inipunilv  of  (■vil-dwri?  is  Miut  ricbw,  (boiw  inslriiitifiits  ol' 
go<Nl  «ud  uf  evil,  K-eui  ^iiK'timea  to  Ix^  gircu  tbutu  at  huard.  Uut 
viw  tv  tiojast  men,  nbon  tbcy  p(M>?o»6tlie  key  vf  p.dd!  Itoiwns, 
for  Mot,  tMily  tho  giiti^  of  the  toml)  »nd  of  H0II. 

All  tbi!  true  lbiliHtt'4  bavc  rcci>^iiixod  tiu-  u^ffntnessof  luil  niid 
•DtTuv.  "  SoiTow^"  e»y»  a  Oirinaa  poet,  "  ie  the  dog  of  that  urt- 
kuovQ  slit^bcrd  who  giiiib-s  II11.4  fluck  of  iiieji."  To  leani  to  suffer, 
to  bwTD  to  die,  IE  th'.!  ilircipliiie  of  Klcniity,  the  immortal  Novi- 
tiate. 

Thi-  allf-jr-^ricai  picture  of  CVbes,  in  winch  the  Divine  CouCdy 
(tf  iMiitc  Hiu  fk'U'lit'd  iu  DstMH  tini<<,  tbc  dewnption  wbi.-rcorhH 
tieeo  pivAirviNl  Tor  us,  uud  wtimh  many  puintvni  uf  tht-  middle  nge 
havo  reprrtjnrei!  by  tluK  description,  is  a  nioiuiment  «i  nnce  philo- 
Biiphitiil  null  tiiagicuL  It  i«  u  most  couijiK') e  tnoriU  gyiitlu-Kii^,  and 
at  ttie  aunc  time  thr  iiioet  nndackms  demonstration  oror  girm  of 
IbcCtnuiiI  Arraiiuin,iif  thut  61'crtft  wlioee  revtbition  would  oTcrttmi 
iCurLb  and  Uvatoh.  Let  no  one  «:ipeol  us  to  give  llioiu  iia  uxplu- 
n*tk«  I  Ho  who  lusHoa  bcbiiid  the  veil  tbat  hides  this  mrEteiy, 
uadeniaiidit  tbut  it  i»  in  its  very  nature  fuexplieabk'.  and  that  it 
JB  death  fai  Lliu^i'  wlio  niu  it  by  surprise,  as  well  ts  Lu  iiim  who 
reve«l»  It. 

1'hi«  seere.t  Is  the  Itovally  of  the  Sagea,  Iht'  Cfowd  of  the  Fniti- 
ate  wbum  we  sw  rrdcsccQil  Ticturioun  fVom  the  gummit  of  Trials, 
in  the  fine  alk-gory  of  (Jebce.  The  Graud  Arcanum  makoa  him 
mr.-t  -  ''  _-.Mftnd  the  light,  which  ftK  at  bottom  the  tjiine  thiii|t, 
hr  ;  1  the  probK-m  of  tho  t|uadmlure  of  ihtf  droit,  he  Ji- 

iwrti  ibo  pt^rjietual  movement,  iind  be  ^Mwae^ses  the  phHoBophical 
rtonr.  Here  the  Adr-pts  will  undorsUiud  ua.  Then;  is  ueilher  tti* 
tCfTUption  in  the  toil  of  nature,  nor  gap  hi  her  work.  The  Hur- 
tnoaii-fl  of  nearcii  (xirrespond  to  iliotte  of  Earth,  and  the  Kternal 
LlA)  accompUehca  it£  eTolutious  in  accordanee  with  the  tnuiie  laws 


103  MORALS  AND   DOOKA. 

AS  the  life  of  a  dog.  "  Qod  has  arranged  all  things  by  weight,  nom- 
ber,  and  measure,"  says  the  Bible ;  and  this  luminous  doctrine  was 
also  that  of  Piato. 

Humanity  has  never  really  had  bat  one  religion  and  one  wor- 
ship. This  universal  light  has  had  its  uncertain  mirages,  its  de- 
ceitful reflections,  and  its  shadows  ;  but  always,  after  the  nights  of 
Error,  we  see  it  reappear,  one  and  pure  like  the  Sun. 

The  magnificences  of  worship  are  the  life  of  religion,  and  if 
Christ  wishes  poor  ministers.  His  Sovereign  Divinity  does  not  wisR 
paltry  altars.  Some  Protestants  have  not  comprehended  that  wor- 
ship is  a  teacliing,  and  that  we  must  not  create  in  the  imagination 
of  tlie  multitude  a  mean  or  miseniblc  God.  Those  oratories  that 
resemble  jmorly-furnished  offices  or  inns,  and  those  worthy  minis- 
ters clad  like  notaries  or  lawyers'  clerks,  do  they  not  necessarily 
cause  religion  to  he  regarded  as  a  mere  puritanic  formality,  and 
God  as  a  Justice  of  the  Peace. 

We  scoff  at  the  Augurs.  It  is  so  easy  to  scoflF,  and  so  diflBcult 
well  to  comprehend.  Did  the  Deity  leave  the  whole  world  with- 
out Light  fur  two  score  centuries,  to  illuminate  only  a  little  comer 
of  Palestine  and  a  brutal,  ignorant,  and  ungrateful  people  ?  Why 
always cwlumniate  God  aud  the  Sanctuary?  Were  there  never  any 
otiiers  than  n)gHe8  among  the  ]>riesta  ?  Could  no  honest  and  sin- 
cere meu  be  found  among  the  Uieropliants  of  Ceres  or  Diana,  of 
Dionusos  or  Ajiollo,  of  Hermes  or  Mithras  ?  Were  these,  then,  all 
deceived,  like  the  rest?  Who,  then,  constantly  deceived  them, 
without  betraying  themselves,  during  a  series  of  centuries  ? — for 
the  cheats  are  not  immortal !  Arago  said,  that  outside  of  the  pure 
mathematics,  he  who  utters  the  word  "impossible,"  is  wan'ting  in 
prudence  and  good  sense. 

The  true  name  of  Satan,  the  Eabalists  say,  is  that  of  Yahveh 
reversed;  for  Satan  is  not  a  black  god,  but  the  negation  of  God. 
The  Devil  is  the  personification  of  Atheism  or  Idolatry. 

For  the  Initiates,  this  is  not  a  Person,  but  a  Force,  created  for 
good,  but  which  may  serve  for  evil.  Jt  is  tho  instrument  of  Liberty 
or  Free  Will.  They  represent  this  Force,  which  presides  over  the 
physical  generation,  under  the  mythologic  and  horned  form  of  the 
God  Pan  ;  thence  carae  tho  he-goat  of  the  Sabbat,  brother  of  the 
Ancient  Serpent,  and  the  Light-bearer  oi  Phosphor,  of  which  the 
poets  have  made  the  false  Lucifer  of  the  legend. 

Gold,  to  the  eyes  of  the  Initiates,  is  Light  condensed.    They 


TUB  UASTBB. 


108 


KlfJe  the  facKd  numbers  of  the  Kabotah  **  jfolden  numbtirV'  and 
the  moral  u-iichinga  of  Pjtiiagoraa  hit  "goldtn  TcrsM."  For  the 
same  reasou,  ti  luveteriuuB  bouk  of  Ajiuleius,  in  which  an  asa  figores 
Urpclr.  wna  rallixl  "The  Gulden  Ass." 

The  PaguuB  accusul  th«  ChriEtliuDS  of  worshipping  lui  ass,  and 
thcf  did  not  ioTcnt  this  rrproiicli,  but  it  came  rrom  the  Seraaritan 
Jc«'0,  who,  figuring  the  dam  of  the  Kahalah  in  regard  to  the  Di- 
vinitj-  )>y  Egyptian  symbolfi,  also  represented  the  Intelligence  by 
t)ie  flgnre  of  the  Magical  Stnr  adorod  under  the  name  of  ffem- 
fhan-,  Science  under  the  emhleiii  of  Anubii,  whoeo  name  they 
phoogod  to  .ViiJair,  and  the  \ulgar  failh  or  credulity  uiid^'r  rho 
Djnire  of  Thartac,  a  god  i^pi'eaeuted  with  a  book,  a  cloak,  aud  the 
bead  of  an  ass.  According  lo  the  Snmaritun  Doctors,  Chrisliaoity 
WM  the  reigu  of  Tfiariiic^  hliud  Faiihand  vulgar  credulity  erected 
into  a  uuivtrsul  oracle,  aud  preferred  to  Inlelligeace  and  Science. 

Syneaitis,  Bii^bop  ^)f  PtolemalB^  a  great  KabaliittT  hat  of  doubt- 
fhl  orthudii&y,  urut« : 

**  The  pwple  will  ulways  moek  at  things  easy  to  be  ondersttod; 
H  rnujt  ueedti  have  imjiostuixitL" 

"A  Spirit/'  be  Maid,  "tbnt  loves  vrtsJom  and  oontomplates  the 
Truth  eluw  ul  baud,  is  fureed  to  difigtijsc  it,  to  induce  the  mnltl- 

ttidi-«  to  acce])t  it Fictions  are  nccciuury  to  the  people,  and 

iUb  Trnih  U-comes  deadly  tx*  thoee  who  arc  not  etrong  enongb  to 
eoDlfjnplateit  in  all  its  briltiance.  If  the  gacenloLal  lavu  allowed 
the  nsorvntion  of  judnfnieula  aud  the  ulK'gory  of  nurds,  I  uuuld 
aoocpt  the  prupo«.-d  digitiiy  o»  coudiliou  that  I  uugbt  ho  a  phUoao- 
pber  at  hmne,  and  nbroad  a  narrator  of  apologues  and  parables. . . . 
In  (ai'l,  nliui  cuti  tliere  be  iu  commou  betwet'D  the  vile  multiludo 
aud  jKubliine  wtedoui  ?  The  truth  must  be  kept  &ecrct>  and  tho 
maiwn  nec<l  a  teaehing  proportioned  to  their  iuiporfcet  peasoo." 

Muml  diiurderit  produce  physieal  ugliness,  aud  iu  some  sort 
rraliu'  thuae  frijihttul  faces  irhich  tradition  auigus  to  the  demons. 

The  flrsl,  JJruidi  wero  tbt*  true  children  of  the  Magi,  aud  their 
inilialion  came  from  Kgrpt  and  Chaldam,  that  is  to  say,  from  the 
pare  sources  of  the  primilive  KahaUih.  Tbey  adored  the  Triuity 
under  (he  uamvs  of  Itu  or  Iltetti,  the  Supremo  Harmony;  of 
Ifihn  or  iStl,  which  in  Assyrian  means  Lord,  a  nantft  correspond- 
iog  Id  that  of  AuoXAl;  and  of  Vmnttl  or  Camaii,  a  nnme  that  in 
th«  Kabaluh  pnnoQifics  tho  Divine  Jnstice.  Below  this  triangle  of 
Lijfht  they  supposed  a  divine  lellection.ulso  composed  of  three  p«> 


jS^- 


104  IfOAAIA  AND   DOOXA. 

sonified  rays ;  first,  TeuUiies  or  Teuth,  the  same  as  the  Thoth  of 
the  Egyptians,  the  Word,  or  the  Intelligence  formulated ;  then 
Force  and  Beauty,  whose  names  varied  like  their  emblems. 
Finally,  they  completed  the  sacred  Septenary  by  a  mysterious 
image  tliat  represented  the  progress  of  the  dogma  and  its  future 
realizations.  This  was  a  young  girl  veiled,  holdiug  a  child  in  her 
arms ;  and  they  dedicated  this  image  to  "  The  Virgin  who  will 
become  a  mothct  -j  —  Yirgini  par  Hurts." 

Hertha  or  Wertha,  the  young  Isis  of  Gaul,  Queen  of  Heaveuj  the 
Virgin  who  was  to  bear  a  child,  held  the  spindle  of  the  Fates,.filled 
with  wool  half  white  and  half  black ;  because  she  presides  over 
all  forms  and  all  symbols,  and  weaves  the  garment  of  the  Ideas. 

One  of  the  most  mysterious  pantacles  of  the  Kabalab,  contained 
in  the  Enchiridion  of  Leo  III.,  represents  an  equilateral  triangle 
reversed,  inscribed  in  a  double  circle.  On  the  triangle  ore  writ 
ten,  in  such  manner  as  to  form  the  prophetic  Tau,  the  two  Hebrew 
words  so  often  found  appended  to  the  Ineffable  Name,  Dm!>m  and 
nwmt,  Alohatim,  or  the  Powers,  and  Tsabaoth,  or  the  Starry 
Armies  and  their  guiding  spirits ;  words  also  which  symbolize  the 
Equilibrium  of  the  Forces  of  Nature  and  the  Harmony  of  Num- 
bers. To  the  three  sides  of  the  triangle  belong  the  three  great 
Names  mn',  'TIN,  and  vhin,  Iahateh,  Adonai,  and  AoLA. 
Above  the  first  is  written  in  Latin,  Fonna/io,  above  the  second 
Reformatio,  and  above  the  third,  Trans/onnatio.  So  Creation  is 
ascribed  to  the  Fathee,  Kedemption  or  Keformation  to  the  Son, 
and  Sanctificatiou  or  Transformation  to  the  Holy  Sfibit,  answer- 
ing nnto  the  mathematical  laws  of  Action,  Reaction,  and  Equilib- 
rium. Iahateh  is  also,  in  effect,  the  Genesis  or  Formation  of 
dogma,  by  the  elementary  siguification  of  the  four  letters  of  the 
Sacred  Tetragram ;  Adonai  is  the  realization  of  this  dogma  in  the 
Human  Form,  in  the  Visible  Loed,  who  is  the  Son  of  God  or  the 
perfect  Man;  and  Aola  (formed  of  the  initials  of  the  four  words 
Ath  Oebur  Laulalm  Adonat)  expresses  the  synthesis  of  the  whole 
dogma  and  the  totality  of  the  Kabalistic  science,  clearly  indicat- 
ing by  the  hieroglyphics  of  which  this  admirable  name  is  formed 
the  Triple  Secret  of  the  Great  Work. 

Kafionry,  like  all  the  Religions,  all  the  Mysteries,  Hermeticism 
and  Alchemy,  conceals  its  secrets  from  all  except  the  Adepts  and 
Sages,  or  the  Elect,  and  uses  false  explanations  and  misinterpreta- 
tions of  its  symbols  to  mislead  those  who  deserve  only  to  be  mis- 


Tin:  XA6TER. 


105 


Iwl ;  to  coucea!  the  Truth,  which  it  calls  Light,  from  them,  arul  to 
titaw  Uioni  awny  from  it  Truth  is  not  for  tliose  whii  nru  unworthy 
or  uiiulilo  to  tvt'eive  it,  or  would  |M>n'ert  iL  So  God  Ilitueelf  inca- 
paoiUtes  maojr  men.  hj  ix>lur-hlindnc!«,  to  dbrtinguiith  colun,  and 
leads  tlic  maeecs  away  from  the  highi?«t  Truth,  giving  tbuta  tbo 
power  to  attain  unlj  «o  aioch  of  it  as  it  is  pnttilublu  to  Ui<iia  to 
lcD6w.    £Tei7  age  has  bnd  a  religion  euitcd  to  ite  copscicy. 

The  Teiichere,  eveu  or  Christianitr,  ari>,  iu  gt-ncrnl,  tbo  ino«t 
t^orant  of  the  trao  mi^ftniiig  of  that  which  tJioy  teach.  There  is 
DO  book  of  which  eo  little  is  known  us  the  Dible.  To  moet  who 
read  it.  U  is  u  incomprehrnsible  oa  the  Bohnr. 

So  Maeoury  jealotisly  Ciinceala  its  siMirete,  nnd  intentionally  leads 
coDceited  interpreters  astray.  Tber«  is  no  sight  under  the  sun 
UDore  pitifnl  and  Indicrous  at  once,  than  the  spectacle  of  the  Pres- 
UiRB  and  the  Wfbhs,  not  to  tnvnlion  the  hiter  inL'nrftatioiiB  of  DnU- 
1MBI  and  Commonplace,  iuid<ertiiking  to  "  explain"  the  old  symlwls 
of  Maaomj,  oud  addbj;  to  oud  "  improving"  them,  or  iuveudug 
new  ones. 

To  the  Circle  tDctoeing  the  oeutral  point,  and  itwlf  traced  be- 
tween two  parallel  lines,  a  tigiiro  putvly  Kalralisttc,  Uieeo  persona 
baT4  added  llii>  tiupcritnpo»od  Bible,  and  even  reared  on  that  tbo 
ladiltj  Kith  three  or  uiue  mundg,  and  then  given  n  vapid  inter- 
prvtstiun  of  tlw  whole^  so  prafoundly  absiird  as  ootnally  tq  exeita 
•dmlrattuu. 


IV. 
SEOEET   MASTER. 

Masonbt  is  a  Bnccession  of  allegories,  the  mere  vehiclea  of  great 
leuBons  in  morality  and  philoeophy.  You  will  more  fully  apprecimte 
its  spirit,  its  object,  its  purposes,  as  you  advance  in  the  different 
degrees,  which  you  will  6nd  to  constitute  a  greats  complete,  and 
harmonious  system. 

If  you  have  been  disappointed  in  the  first  three  degrera,  as  you 
Jtave  received  them,  and.  if  it  has  seemed  to  yon  that  the  performanoe 
has  not  come  up  to  the  promise,  that  the  lessons  of  morality  az8 
not  new,  and  the  scientific  instruction  is  bnt  rudimentary,  and  the 
symbols  arc  imperfectly  explained,  remember  that  the  ceremonies 
and  lessons  of  those  degrees  have  been  for  ages  more  and  more 
accommodating  thcmselvt-s,  by  curtailment  and  sinking  into  com- 
monplace, to  the  often  limited  memory  and  capacity  of  the  Master 
and  Instructor,  and  to  the  intellect  and  needs  of  the  Pupil  and 
Initiate;  that  they  have  come  to  us  from  an  age  when  symbols. 
were  used,  not  to  reveal  but  to  conceal;  when  the  commouest  learn- 
ing was  confined  to  a  select  few,  and  the  simplest  principles  of 
morality  Seemed  newly  discovered  truths;  and  that  these  antique 
and  simple  degrees  now  stand  like  the  broken  columns  of  a  roof- 
less Drnidic  temple,  in  their  rude  and  mutilated  greatness;  in 
many  purts,  also,  corrupted  by  time,  and  disfigured  by  modem  ad- 
ditions and  absurd  inttTpretations.  They  are  but  the  entrance  to 
the  great  Masonic  temple,  the  triple  columns  of  the  portico. 

You  have  taken  the  first  step  over  its  threshold,  the  first  step 
iijwanl  the  inner  sanctuary  and  heart  of  the  temple.  Yon  are  in 
the  patli  that  leads  up  the  slope  of  the  mountain  of  Truth ;  and 


SBCBVr  MASTBB. 


107 


It  dcptoda  upon  toot  secrecy,  obedience^  and  fidelity,  wliotlier  jon 
will  advance  or  remain  sttttionikry. 

ImtginQ  not  tLat  yon  wiU  bc«oni«  indeed  a  Mason  by  learning 
what '»  commonly  oaNed  the  "  work,"  orcrea  by  becoming  ramillar 
with  our  traditions.  Masonry  hns  n  hisioryf  a  literatnre,  a  pbitoso- 
phr.  Ita  aUcgoriea  and  traditions  will  t«icli  yon  mnch  ;  bntmucli 
b  to  be  songht  «JgpwheroL  The  streams  of  learning  that  now  flow 
full  and  broad  mnst  be  followed  to  their  beads  in  the  springs  that 
Mcll  up  in  the  remote  past,  and  yoa  will  tliere  Und  the  origin  and 
meaning  ol'  Maaoary. 

A  few  nidimentary  ksttons  in  architectnre,  a  fljw  anivrreally 
[Jlflnattod  ninxiniB  of  nioralit.Vt  a  ft?w  imim[>(>r)iuit  Irndilions,  whose 
1  neuiliig  is  nuknown  or  miHundt-'rmoad,  will  no  longer  satii^ty 
the  earnest  inquirer  after  Musonio  truth.  Let  whoso  is  content 
with  Uppw,  !«'>^k  to  climb  nu  higher.  Hi>  who  ilediri'9  to  understand 
thi.'  hariuDittoua  and  bt-uulifiil  jmipurtiona  of  Frei'masonry  moat 
RWl,  study,  reflect,  cUgcstr  and  discriminate.  The  true  Uason  ia  an 
ardent  Eccher  afUT  knowl«dgi^ ;  and  lie  knows  that  both  books  and 
thi*  aiitiijnu  ^mUtts  of  Masonry  arn  v€«Hf>ls  which  uome  down  to 
us  riill-ffughlul  with  (h«  inteltvctnikl  riebes  of  Ihii!  Past;  and  that 
in  thp  hwling  of  th^ne  argosies  is  mnch  that  hhaHn  light  nn  the 
historj'  uf  Masonry,  and  proves  itA  diitm  t<i  \>k  ui^knowk-dgt'd  tho 
bmulactor  of  mankind,  born  in  the  very  cradle  of  Ibc  race 

KnowlKlgc  is  the  mo«t  genuine  and  real  of  hnman  trcasuros; 
for  it  is  liight,  as  Ignorance  is  DarkuegB.  It  is  the  (Ifvtiopment  of 
tbfl  hnman  sonl,  and  its  acqniEition  the  growth  of  the  bouI,  which 
nC  the  birth  of  man  knows  nolhing.  and  tlK^rpfoiv,  in  one  sense, 
may  bo  said  to  be  nothing.  It  ia  I  he  Heed,  which  has  in  it  the 
|NHt70r  to  grow,  to  aoqnire,And  by  acquiring  to  l>e  developed,  as  the 
•cm!  is  developed  fbto  the  shoot,  the  pliinU  [he  tree.  '*  We  need  not 
|iaiuc  at  the  common  ai^mont  thai  by  k-uruiiig  man  eicdleth 
man,  in  tliot  wherein  man  exoelteth  bcAiits ;  that  by  learning  man 
awoBodetb  to  the  heavens  and  their  motiuna,  where  in  body  he  can< 
not  come^  and  the  like.  Ijet  an  rather  regard  the  dignity  and 
cxofllcncy  of  knowledge  and  learning  in  that  wherennto  man's 
BOtnro  doth  most  aapirc,  which  is  immortality  or  continntmce- 
Fcffto  this  tendeth  generation,  and  raising  of  Iloneea  and  Fnmi- 
liU;  to  this  build'mgs,  foundations,  and  monuments;  to  this  tend- 
eth the  desire  of  memory,  fame,  and  celebration,  and  in  effect  the 
strength  of  all  other  human  desires."    That  our  intluenoea  shall 


108  H0BAL8  AND  DOGMA. 

snrvire  ns,  aud  be  living  forces  when  we  are  in  oar  graves ;  and  not 
merely  that  our  names  ehjill  be  remembered ;  bat  rather  that  our 
works  shall  be  read,  our  acts  spoken  of,  our  names  recollected  and 
mentioned  when  we  are  dead,  as  endences  that  those  influences  live 
and  mle,  away  and  control  some  portion  of  mankind  and  of  the 
world, — this  is  the  aspiration  of  the  human  soul.  "  We  see  then  how 
far  the  monuments  of  genius  and  learning  are  more  durable  than 
monuments  of  power  or  of  the  hands.  "For  have  not  the  verses  of 
Homer  continued  twenty-five  hundred  years  or  more,  withoat  the 
loss  of  a  syllable  or  letter,  during  which  time  infinite  palaces,  tem- 
ples, castles,  cities,  have  been  decayed  and  demolished.  It  is  not 
possible  to  have  the  true  pictures  or  statues  of  Cyrus,  Alexander, 
Ca?sar,  no,  nor  of  the  Kings  or  great  personages  of  much  later 
years ;  for  the  originals  cannot  last,  and  the  copies  cannot  but  lose 
of  the  life  and  truth.  But  the  imt^es  of  men's  genius  and  knowl- 
edge remain  in  books,  exempted  from  the  wrong  of  time,  and 
capable  of  pt-rpetual  renovation.  Neither  are  they  fitly  to  he  called 
images,  because  they  generate  still,  and  cast  their  seeds  in  the 
minds  of  others,  provoking  and  causing  infinite  actions  and  opin- 
ions in  succeeding  ages  ;  so  that  if  the  invention  of  the  ship  was 
thought  so  noble,  which  carrieth  riches  and  commodities  from  place 
to  place,  and  consociateth  the  most  remote  regions  in  participation 
of  their  fruits,  how  much  more  are  letters  to  be  magnified,  which, 
as  ships,  pa^  through  the  vast  seas  of  time,  and  make  ages  so  dis- 
tant to  participate  of  the  wisdom,  illumination,  and  inventions, 
the  one  of  the  other." 

To  learn,  to  attain  knowledge,  to  be  wise,  is  a  necessity  for  every 
traly  noble  soul;  to  teach,  to  communicate  that  knowledge,  to 
share  that  wisdom  with  others,  and  not  churlishly  to  lock  up  bis 
exchequer,  and  place  a  sentinel  at  the  door  to  drive  away  the 
needy,  is  equally  an  impnlse  of  a  noble  nature,  and  the  worthiest 
work  of  man. 

"  There  was  a  little  city,"  says  the  Preacher,  the  son  of  David, 
"  and  few  men  within  it ;  and  there  came  a  great  King  against  it 
and  besieged  it,  and  built  great  bulwarks  against  it.  Now  there 
was  found  in  it  a  poor  wise  man,  and  he  by  his  wisdom  delivered 
the  city;  yet  no  man  remembered  that  same  poor  man.  Then, 
said  I,  wisdom  is  better  than  strength :  nevertheless,  the  poor  man's 
wisdom  is  despised,  and  his  words  are  not  heard."  If  it  should 
chance  to  you,  my  brother,  to  do  mankind  good  service,  and  b€ 


SBCRBT   MASTER. 


109 


nrvnrd'^d  vith  in<1iflerdac«  and  forj^tfnlnras  only,  still  be  not  dii»- 
ooun^ed,  but  remember  the  fnrth«r  Hdvice  of  the  vise  King: 
"  In  th(i  mom  in;;  snw  the  seed,  and  in  thofvpnin^  withlirtid  not  thy 
>umd;  fur  thou  kiiowiiit  noi.  which  shall  prosptT,  UiiBor  that,  or 
irhetlirr  both  shxU  lie  nlike  good."  Sow  joa  the  seed,  wboever 
mi]iA.  lA-iim,  thnt  you  mii>' be  cnnhlcd  todngood;  and  do  so  Iw- 
oAOse  it  is  nghi,  liuding  ia  the  act  itself  ample  reward  and  reconi- 
pense. 

To  attain  the  tmtli,  and  to  serri?  our  fellowe,  our  connlry,  and 
nunkind — this  is  the  noUest  dteliny  of  mati.  Hereartt-r  and  nil 
jonr  tife  it  ia  to  Iw  your  otjject  If  yon  deaire  (o  BMoend  to  that 
dwtioy- advance  !  If  you  have  otht-r  and  less  iioMc  ob^octa,  and 
mit  coutouU-d  with  a  lua-cr  lli^lil,  halt  hen.']  U-t  othure  scale 
tho  ktfights,  flud  >f  uioury  fnllill  bi-r  mi&giou. 

If  yoo  will  advnni'p,  pinl  np  yonr  loins  for  tliortrngglel  for  the 
wuy  ig  lung  luiil  twiliwrat?.  I'lciisiire,  all  gmile^  will  beckon  you 
on  th«  onf  hand,  and  IndoVnc**  will  inritc  you  to  etpcp  among  the 
flowera. Hpi)M  thtolhiT.  Pix-pan-, by8PCi¥cy,oIiedi8nce,aiid  fiddttj, 
to  resist  thi-  alluremcDtsof  both  I 

Seorvv}'  is  ladispeDEnble  in  a  Mason  of  irhaterer  degreo.  It  is 
Itie  first  and  slmosl.  the  only  lesson  taught  to  the  Entered  Ap- 
pprntio<*.  The  obli^iitiona  which  we  hnre  each  assumed  toward 
everj  Ma&on  that  lives,  requiring  of  na  the  pprfomiam*  of  the 
moit  SLTioiisand  nm-nms  dnlicK  toward  ihnw  p<>rsonully  unknown 
to  lu  until  ihi*y  deniitnd  our  ;ud,^duiies  tliat  must  he  performed, 
mm  at  the  risk  of  Kfv,  or  onr  solomn  oaths  be  hrokcn  and  riolated, 
and  wi*  be  hranilod  ua  faUe  MuMioa  and  fnitblcsa  mt-n,  teach  ub 
biiW  profound  a  folly  il  would  he  to  httray  oar  »:crcl«  to  those 
who,  twund  to  QH  by  no  tio  of  common  obligation^  might,  hy  o)>- 
lajnlng  ih«-m;  call  on  ns  in  their  extremity,  when  tho  urgency  of 
thft  (xvasinn  Hhnuld  allow  uii  no  time  for  inquiry,  and  ihe  peremp- 
Utry  mundnte  of  onr  obligation  compel  as  to  do  a  brotlieys  duty 
to  a  bflae  impngtor. 

Th«  oecretfl  of  oar  brother,  when  commiinicated  to  tis,  mnat  bo 
MCKd,  if  they  be  Euch  as  the  law  of  our  coantiry  warrants  iis  to 
kwp.  Wti  lire  reqoired  to  keep  none  other,  when  the  law  (hat  wc 
areRiUed  on  to  obey  iii  indeed  a  law,  by  having  emanated  from 
tbi*  only  source  of  power,  thn  People.  Edicts  which  euianatt!  from 
the  mere  urWtrary  will  of  a  despoiic  power,  contrary  to  the  law  of 
tioduT  the  Great  Luw  of  Nature^  dc»trtictive  of  the  inherent  rights 


110  HOKALS  AKD  DOGUA. 

of  man,  violative  of  the  right  of  free  thought,  free  epeech,  firee 
conscience,  it  is  lawful  to  rebel  against  and  strive  to  abrogate. 

For  obedience  to  the  Law  does  not  mean  submission  to  tyranny ; 
nor  that,  by  a  profligate  sacrifice  of  every  noble  feeling,  we  should 
ofler  to  despotism  the  homage  of  adulation.  As  every  new  victim 
falls,  we  may  lift  our  voice  in  still  louder  flattery.  We  may  fall  at 
the  proud  feet,  we  may  beg,  as  a  boon,  the  honor  of  kissing  that 
bloody  hand  wbicii  has  been  lifted  against  the  helpless.  We  may 
do  more :  we  may  bring  the  altar  and  the  sacrifice,  and  implore 
the  God  not  to  ascend  too  soon  to  Heaven.  This  we  may  do,  for 
this  we  have  the  sad  remembrance  that  beings  of  a  human  form 
and  soul  have  done.  But  this  is  all  we  can  do.  We  can  constrain 
our  tongues  to  be  false,  onr  features  to  bend  themselves  to  the 
semblance  of  that  passionate  adoration  which  we  wish  to  express, 
our  knees  to  fall  prostrate ;  but  onr  heart  we  cannot  constrain. 
There  virtue  must  still  have  a  voice  which  is  not  to  be  drowned 
by  hymns  and  acclamations;  there  the  crimes  which  we  laud  as 
virtues,  are  crimes  still,  and  he  whom  we  hare  made  a  God  is  the 
most  contemptible  of  mankind;  if,  indeed,  we  do  not  feel,  per- 
haps, that  we  are  ourselves  still  more  contemptible. 

But  that  law  which  is  the  fair  expression  of  the  will  and  judg- 
ment of  the  people,  is  the  enactment  of  the  whole  and  of  every 
individual.  Consistent  witli  the  law  of  God  and  the  great  law  of 
nature,  consistent  with  pure  and  abstract  right  as  tempered  by 
necessity  and  the  general  interest,  as  contra-distinguished  from 
the  private  interest  of  individuals,  it  is  obligatory  upon  all,  because 
it  is  the  work  of  all,  tlie  will  of  all,  the  solemn  judgment  of  all, 
from  which  there  is  no  appeal. 

In  this  degree,  my  brother,  yon  are  especially  to  learn  the  duty 
of  obedience  to  that  law.  There  is  one  true  and  original  law, 
conformable  to  reason  and  to  nature,  diffused  over  all,  invariable, 
eternal,  which  calls  to  the  fulfillment  of  duty,  and  to  abstinence 
from  injustice,  and  calls  with  that  irresistible  voice  which  is  felt 
in  all  its  authority  wherever  it  is  heard.  This  law  cannot  be 
abrogated  or  diminished,  or  its  sanctions  affected,  by  any  law  of 
man.  A  whole  senate,  a  whole  people,  cannot  dispense  from  its 
paramount  obligation.  It  requires  no  commentator  to  render  it 
distinctly  intelligible:  nor  is  it  one  thing  at  Eome,  another  at 
Athens,  one  thing  now,  and  another  in  the  ages  to  come ;  bat  in 
aU  times  and  in  all  nations,  it  is,  and  has  been,  and  will  be,  one 


^ 


ditd  everlasting  ;~oa«  as  that  Qoi,  its  gr&at  Author  and  Fromul- 
ptXOT,  who  is  the  Commoo  Sovereign  of  eii  maakind,  is  Himself 
One;  Iio  man  can  disoliej  it  without  flying,  as  it  wore,  from  his 
own  boBOiii,  and  repudiating  hie  niitare;  atul  in  this  very  act  bo 
will  iofiict  on  himself  the  severest  of  retrihutions,  even  though  he 
tfcape  what  it  rcguril<-i]  as  puniKhmtnt. 

It  is  oar  dutj  to  obey  Ihv  laws  uf  our  conntry,  and  to  be  careful 
Uut  prtjudiee  or  pa^ioo,  fancy  or  aflV'ctiou,  error  and  UlueioD,  b? 
not  miataken  for  oooscience.    Nothing  is  more  usuni  than  to  fre- 
tend  consaVucc  in  all  the  actions  of  man  which  are  public  and 
caoiwt  be  {»nc«aled.    The  disobedient  refnse  to  submit  to  the 
UiTB,  and  thrv  alw  in  many  cnees  |tretend  eonscience  ;  and  so  dis- 
obedience and  rebellion   become  conscience,  in  which  there  is 
tbor  knowledgQ  nor  revelation,  cor  truth  nor  charity,  nor 
nor  religion.    Coiisci«j]CO  is  tittd  to  lawe.     Bight  or  sore 
ncB  ia  right  reoeon  reduced  to  practice,  and  conducting 
monl  actiona,  while  perverse  oonscience  is  seated  in  the  fancy  or 
sflectiDna — a  heap  of  irregular  principles  and  irregular  defects — 
aod  ia  the  eame  in  conscienco  aa  deformity  is  in  the  body,  or 
pKvishnesa  in  the  affections.    It  is  not  enough  that  the  conscience 
bu  tanght  by  naturr;  but  it  must  be  taught  by  God,  conducted 
)y  tcoMD,  made  operative  by  discourse,    aseist^d  by  choice,  in* 
luctfd  hy  laws  and  sober  p'rindplea ;  and  then  it  is  right,  and  it 
:t(e  sure.     All  the  general  measures  of  justice,  arc  the  lawa  of 
d  therefore  they  confltitole  the  general  rules  of  government 
ior  tJi«  conscience ;  bnt  necessity  also  hath  a  lai'gc  voice  in  tb« 
snangvment  of  human  aOairs.  and  tho  disposal  of  humnu  rols- 
liocu^  and  the  dispositioue  of  human  hiwa;    aud   thcac  gcnoruJ 
mcsniru,  like  a  great  river  into  little  etrcamg,  are  dt?duccd  into 
littJe  rivuleta  and  particularities,  hy  the  laws  and  customs,  by  the 
Mfitauoos  and  agreementa  of  men,  and  by  the  ubsolnte  despotism 
or  neccedty,  that  will  not  allow  pi-rfcct  and  abstract  justice  and 
equity  to  be  the  sole  rule  of  dvil  government  in  aii  imperfect 
wucid ;  and  tluil  must  needs  be  law  which  is  for  tho  greatest  good 
the  gnait««t  number. 

When  thou  vowi-.1t  a  vow  unto  God,  defer  not  to  pay  it  It  is 
better  thou  istioutd(-£t  not  vow  than  that  tboa  sbouldest  vow  aud 
wH  par.  Be  not  rash  with  thy  mouth,  and  let  not  thiQ«  heart  be 
hmatf  la  utter  imything  before  God:  for  God  is  in  Heaven,  and 
tbott  art  upon  earth;  therefore  let  thy  words  be  few.    "Weigh  wd] 

8 


bf  ttaiK 
^Ktiuctfd 


113  UOBALS  AND  DOGMA. 

what  it  is  you  promise ;  bnt  once  the  promifle  and  pledge  are  given, 
rcmonibcr  that  he  who, is  false  to  his  obligation  will  be  &lse  to  his 
fiuuily,  hia  friend,  his  country,  and  his  God. 

Fides  servanda  est:  Faith  plighted  is  ever  to  be  kept,  was  a 
maxim  and  an  axiom  even  among  pagans.  The  virtaous  Boman 
said,  I'ithLT  lot  not  that  which  si'cms  expedient  be  base,  or  if  it  d« 
base,  lot  it  nut  seem  expedient.  What  is  there  which  that  so-called 
expediency  can  bring,  so  valnable  as  that  which  ic  takes  away,  if 
it  deprives  yoa  of  the  name  of  a  good  man  and  robsyon  of  your  in- 
tegrity and  honor?  In  all  ages,  he  who  violates  his  plighted  word 
has  been  held  unspeakably  base.  The  word  ot  a  Mason,  like  the 
word  of  a  knight  in  tlie  times  of  chivalry,  once  giren  must  be  ear 
cred ;  aud  tho  judgment  of  his  brothers,  upon  him  who  violates  his 
pledge,  should  he  stem  as  the  judgments  of  the  Boman  Censora 
against  him  who  violated  his  oath.  Good  faith  is  revered  among 
Masons  as  it  was  among  the  RoDiaus,  who  placed  its  statne  in  the 
Capitol,  next  to  that  of  Jupiter  Maximns  Optimus;  and  we,  like 
thi'U),  hold  that  calamity  should  always  be  chosen  rather  than  base- 
ness; and  with  the  knights  of  old,  that  one  should  always  die 
rather  than  be  dishonored. 

Be  faithful,  therefore,  to  the  promises  you  make,  to  the  pledges 
you  give,  aud  to  the  vows  that  yoa  assume ;  since  to  break  aiha 
is  liase  and  dishonorabla 

Be  faithful  to  jonr  family,  and  perform  all  the  duties  of  a  good 
father,  a  good  son,  a  good  husband,  and  a  good  brother. 

IW  faithflil  to  your  friends;  for  true  friendship  is  of  a  nature 
not  onlv  to  «a"i"  i^^^S^  '^'^  ^^^  vicissitudes  of  life,  but  to  con- 
tinue thToa^  »  ^'^^^"^  duration ;  not  ouly  to  stand  the  shock  of 
conflicting opinw"^  and  the  roar  of  a  revolution- that  shakes  the 
world  bBt  to  ^'  '^"^  *^'*  heavens  are  no  more,  and  to  spring 

'      "        uu  juins  of  the  universe. 

"^'■L  fti*'^**  y*"*'"  ^"''*^'  ^^^  P^*^^"  ^^^  dignity  and  honor 

^^n»<^I*P°''^*^y'^'^^°°*'^^^^y°"'*^'-'^*'j  consulting  its 

.    *°^^J(fcir  thau  your  own,  and  rather  than  the  pleasure  and 

'^*t!!Z^ino  of  t*"®  people,  which  are  often  at  variance  with  their 

'*?^^(tl  to  Masonry,  which  is  to  be  faithful  to  the  best  inter- 
^.^Jpnd-    Labor,  by  precept  and  example,  to  elevate  the 
""^      -^rf  Jtasonio  character,  to  enlarge  its  sphere  of  influence, 
I  its  teachings,  and  to  make  all  men  know  it  for  the 


SECRET  HASTEB. 


113 


Grvat  ApoailB  of  Peace,  narinonv,  and  Qood-wiU'ou  earth  amoiig 
mva  ;  of  Utwrtj,  Etjualjt}',  uiid  Frattrnitj. 

MasoDi^  is  uDuful  to  uU  tueit:  lu  Ui«  Ivarafld,  becjiiuu  il  aflui'dd 
tbcm  tlie  upiwrt  unity  ur*.'xcromu{r  Uick  talcuU  upon  ^ubjocti  c-di- 
iovtiU}-  vortlt;  bf  iUuirattcutiun;  to  Lbtii]litcruU-,lK%auec-ituB<:ni 
Uicni  iin|H)rtuil  inatruutiun;  to  Ibv  jroung,  bcoiiiH:  It  prx-scnts 
titcni  with  aulaiarj  procopts  iind  good  oxAoiples,  nod  uccufitoms 
Ibvtti  to  rullvct  OD  tlic  pr<>]wr  Diodo  of  livjug;  to  (he  mnn  of  the 
world,  whuiu  it  fiiroiElies  vith  noble  and  i]««Ail  rccraalioi) ;  Lu  thi! 
tniTcUiT.  wboui  it  eualilc^  to  find  friends  uud  Lrutbers  iucuuiitrit.-fl 
wbvn-  vUk  iiu  Would  be  isolated  and  aolitar}';  to  the  wurtli/  imiii 
io  miefortunc,  lu  wlium  it  ^iws  us^iitimoc;  to  the  aiUicivd,tiu 
whum  it  littiehes  eoueulatiuu;  to  tbt;  cliuritablc  maji,  whuiu  it  va- 
abJvs  to  doiooru  gotfd,  br  omtiu^r  with  (hvao  vhu  arc  (ihuritablo 
like  himself;  nod  to  all  n  lio  bDT«  AunU  cafuiblv  of  upprv'ciuling  its 
iiu}X)rtuoc«,  and  of  enjoying  iho  churms  of  a  fricndHfaip  foaiidod 
on  the  gnaie  principW  of  religion,  inorulily,  and  philanthropy. 

A  I-'n'emaiioii,  thrn-fon',  lilionld  lie  ii  man  of  honor  and  of  coq> 
•cieuoc,  pri-fciriug  Ilia  duty  to  evcrj tiling  beside,  even  to  his  life; 
ind^pvndcnt  in  bis  upinioue,  and  of  good  mondg;  snbmisaive  to 
tliv  Uwa,  duvotc^  to  huiriauily,  to  iki«  country,  to  bis  family;  kind 
aod  tndalgeot  to  bis  brvihrcn,  friend  of  all  virtooas  m«D.  and 
rtody  to  osdist  bis  fi'llows  by  all  m««tis  hi  hia  |x>wi>r. 

Thua  will  you  be  faitbflil  to  youreelf,  to  your  fellows,  and  to 
Ood,  and  thua  will  you  do  honor  to  the  lUiniG  and  rnnl:  of  Sechet 
Mabcbb  ;  wliicb,  liko  other  Miuwuic  honors,  dcgmdes  if  it  \a  not 
dwcTTod. 


V. 

PKIil-'KCT   MASTEE. 

The  Muster  Khnrrmi  wus  tin  iDdiistrious  and  an  bonest  mnp. 
What  lie  wiw  cmiilijji'd  to  do  he  did  diligcntl)-,  and  he  did  it  well 
iind  faitlifiiUy.  Jle  rrreitrd  tio  wages  fhal  tcere  not  his  due.  In- 
dustry uiid  IioiicBfy  UR^  Ihu  virlues  peculiarly  inculcated  iu  thia 
dcgaK!.  They  un*  coiiimim  and  honu'ly  virtues;  but  not  for  that 
beucath  onr  notice.  As  tlie  hoes  do  not  loTC  or  respect  the  dronei, 
so  Masonry  neither  lovt^s  nor  ri'specla  the  idle  and  those  who  live 
by  their  wits  ;  and  Iciist  of  all  thuae  paruisitic  acari  tliat  live  upon 
itBtlf.  For  tliose  wlio  nri-  iiuluk'nt  are  likely  to  become  dissipated 
and  yicioua;  and  iieifect  honest j",  wliieh  ought  to  be  tlie  common 
qualification  of  all.  in  inon-  rure  than  diamonds.  To  do  earnestly 
and  steadily,  and  to  do  faithTnlly  and  honestly  that  which  we  have 
to  do— perhaps  this  wauls  Iml  little,  wlien  looked  at  from  every 
point  of  vii'W,  of  ineludiiif,'  tlie  whole  body  of  the  moral  law;  and 
even  in  tlieir  eonunonest  and  honn-lieat  appHeation,  these  virtues 
belong  to  lite  character  of  a  IVrfect  Master. 

Idleness  is  the  burial  of  a  living'  man.  For  an  idle  person  is  so 
nseless  to  any  purjH>ses  of  <!iod  and  man,  that  he  is  like  one  that 
is  dead,  unconcerned  in  the  changes  and  necessities  of  the  world; 
and  he  only  lives  to  siK'ud  his  time,  and  eat  the  fruits  of  the  earth. 
Like  a  vermin  or  a  wolf,  when  his  time  comes,  he  dies  and  per- 
ishes, and  in  tlie  mean  time  is  nonght.  lie  neither  ploughs  nor 
carries  burdens:  all  thai  he  docs  is  either  unprolltable  or  mis- 
chievous. 

It  is  a  vast  work  that  any  mau  may  do,  if  he  never  bo  idle:  and 
it  is  a  huge  way  that  a  man  may  go  in  virtue,  if  he  never  go  out 
of  his  way  by  a  vicious  habit  or  a  great  crime :  and  he  that  per- 


foasECt  atAsnuL 


115 


petually  reads  good  books,  if  hU  parts  be  answerablo,  wiU  bare  a 
huge  Mtock  oricnowledge. 

St.  AinbroH,  und  from  bis  example,  St.  Augustine,  dividi-d  tivcrj 
Qmj  into  tbese  t«rtiaa  of  employment :  ciglit  hoars  thpj  ep«nt  in 
the  seoesntiiM  of  natnro  and  rMnatioo ;  eight  bonrs  In  charity, 
in  dning  Hssistanco  to  other?,  di^pntching  tb«ir  t>[iEine»><,  rccoDcll- 
ing  tboir  onnuties,  rcproTing  their  ricea,  corrorting  tboir  errors, 
instractiDg  their  ignorance,  and  in  irEUuacting  the  affairs  of  their 
dioceses;  and  tbe  other  eight  hours  i^vij  speiit  in  study  and 
piayur. 

We  think,  at  the  &g6  of  tronty,  that  life  ia  much  too  long  for 
that  vbicb  wo  hare  to  leatn  and  do ;  and  rbnt  there  is  on  almosfe 
hbnloua  di;§tBnRe  between  oui  age  and  that  uf  our  grandlalbon 
Hat  wbon,  at  the  age  of  eiity,  if  vo  arc  fortunalu  enough  to  reach 
it,  or  unfortunate  eiiougb>  as  the  case  may  be,  and  aooordlug  as  we 
bnvL-  (irofitably  iDTcgted  or  wa4t«d  our  time,  we  halt,  and  took  back 
nloog  the  way  wo  Imre  come,  and  caat  up  and  ondenvor  to  bulanoo 
oor  aocDuntd  with  time  and  Diipcrttinily,  we  fiud  that  we  hare 
made  life  mnch  too  abort,  and  thron-n  away  a  huge  portion  of  ooi 
time.  Then  wo,  in  our  mind,  deduct  fi-om  tbe  sum  total  of  our 
yearn  the  hours  that  we  have  ncedle&sly  passed  in  sleep;  the  work* 
ing-boun  each  duy,  during  which  the  surface  of  the  mind's  slug- 
glih  piiol  has  not  beeu  stirred  or  miQcd  by  a  single  thought;  the 
dayi  that  wt:  Iinvi>  gludly  got  rid  of,  iu  uttain  some  rvol  or  fauvicd 
object  that  lay  bvyond,  in  the  way  between  us  and  which  stood 
irkwmely  the  intcrreoing  days;  the  hours  worec  cbaa  wasted  in 
follies  and  diesipatitm,  or  misspent  in  u»>less  and  nnproQtable 
itndies;  and  ve  acknowledge-,  with  a  eigli,  ihnt  we  could  hare 
learned  and  done,  in  hulf  a  score  of  years  well  spent,  more  than 
we  Jldiw  dnnc  in  all  our  forty  years  of  manhiyid. 

To  Icaru  luid  to  dol — this  is  the  Eonl*e  work  here  bolow.  Tbe 
•ool  grows  Q»  tntlyas  an  oak  grows.  As  the  tree  takes  the  carbon 
of  tbn  air,  the  dew,  tbo  rain,  and  the  light,  and  the  food  that  thd 
eartli  iiupplie«  to  its  roots,  and  by  its  mysterious  diL-mislry  trnns- 
tnotea  them  into  sap  and  Itbr^  into  wood  and  leaf,  atid  fiowur  and 
fruit,  and  color  and  perfhme,  so  the  soul  imbibes  knowledge,  and 
by  a  dirine  alchemy  changed  what  it  Ifama  into  its  ova  Bubstanoc^ 
nd  grows  firom  within  ontwardly  with  an  inherent,  foi-oo  and 
power  like  those  that  lie  hidden  in  tbe  grain  of  wheat 

The  bqqI  hath  its  senses,  like  the  body,  that  may  be  oultivated. 


110  H0BAL8  l.XD  DOQXA. 

eiJarged,  refined,  as  itself  groTS  in  stature  and  proportion ;  and 
he  who  cannot  a]>pn.'ciat«  a  fine  painting  or  statue,  a  noble  poem, 
a  sweet  harmony,  a  heroic  thought,  or  a  disinterested  action,  or  to 
whom  the  wigdom  of  philosophy  is  but  foolishness  and  bahhle,  and 
the  loftiest  truths  of  less  importsace  than  the  price  of  stocks  or 
cotton,  or  the  elevation  of  hascness  to  office,  merely  lives  on  the 
level  of  commonplace, and  fitly  prides  himself  npon  that  inferiority 
of  the  soul's  senses,  which  is  the  inferiority  and  imperfect  develop- 
ment of  the  soul  itself. 

To  sleep  little,  and  to  study  mnch ;  to  say  little,  and  to  hear 
and  think  much  ;  to  learn,  that  we  may  be  able  to  do,  and  then  to 
do,  earnestly  and  vigorously,  whatever  may  be  required  of  us  1^ 
dnty,  and  by  the  good  of  our  fvUows,  our  country,  and  mankind, — 
these  are  the  dnties  of  every  Mason  who  desires  to  imitate  the 
Master  Kharflm. 

The  duty  of  a  Mason  as  an  lionest  man  is  plain  and  easy.  Ife 
requires  of  us  honesty  in  contracts,  sincerity  in  affirming,  sim- 
plicity in  bargaining,  and  faithfulness  in  performing.  Lie  notai 
all,  neither  in  a  little  thing  nor  in  a  great,  neither  in  the  substance 
nor  in  the  circiimBtance,  neither  in  word  nor  deed:  that  is,  pre- 
tend not  what  is  false  ;  cover  not  what  is  true;  and  let  the  measure 
of  your  affirmation  or  denial  Ik-  the  understanding  of  your  con- 
tractor; for  he  that  deceives  the  buyer  or  the  seller  by  speaking 
what  is  true,  in  a  sense  not  intended  or  understood  by  the  other, 
is  a  liar  and  a  thief.  A  Perfect  Miistcr  must  avoid  that  which 
deceives,  equally  with  that  which  is  false. 

Tjet  your  prices  be  according  to  that  measure  of  good  and  evil 
which  is  established  in  the  fume  and  common  accounts  of  the 
wisest  and  most  merciful  men,  skilled  in  that  manufacture  or 
commodity ;  and  the  gain  such,  which,  without  scandal,  is  allowed 
to  persons  in  all  the  same  circumstances. 

In  intercourse  with  others,  do  not  do  all  which  thon  mayest 
lawfully  do;  bnt  keep  something  within  thy  power;  and,  because 
there  is  a  latitude  of  gain  in  buying  and  selling,  take  not  thon  the 
utmost  penny  that  is  lawful,  or  which  thou  thinkest  so;  for 
although  it  be  lawful,  yet  it  ia  not  safe ;  and  he  that  gains  aU  that 
he  can  gain  lawfully,  this  year,  will  possibly  he  tempted,  next 
year,  to  gain  something  unlawfully.  ' 

Let  no  man,  for  his  own  poverty,  become  more  oppressing  and 
cruel  in  his  bargain ;  but  quietly,  modestly,  diligently,  and  patiently 


mtFECT  KASTER. 


lit 


bis  tttaie  to  God,  und  follow  its  intereirt,  tm*\  kave  tbe 
attooeas  to  Him. 

Detain  not  tli."  wajres  of  the  hireling';  for  ererr  degrt-c  of  detcn- 
tinn  of  it  beyond  tlie  niiif,  is  irijnslioe  and  iincharifableiittis,  and 
grinds  \us  face  till  tears  und  blood  come  ont ;  but  paT  bim  exactly 
occtinling  to  oovenaut,  or  acoordinj;  to  his  oeods. 

It'-ltgioiitily  lic^p  ul)  ]>rumiei-s  and  L'ur«naQt8,  tliougb  mndo  to 
year  disadTiiiita^,  thougli  afwrward  yoo  peroeire  jt>u  might  "have 
doiit?  bcif-^r :  nnd  It-t  doI  any  prwwleiit  act  of  youre  be  altered  by 
nay  oflcr-accid«at  Let  nothiiis  niakt-  you  break  your  i)romiBe, 
titiluts  it  br  unUwl^il  or  iinpOMible;  that  ie,  either  out  of  yoor 
aatiu«  or  out  of  your  civil  power,  yourself  being  under  the  power 
Mf  luioliicr ;  iir  thaf.  tt  be  iatuli^rably  incoaveniont  to  yotirsoU^  and 
of  no  advantage  to  another;  or  thai  yuu  have  learo  esprefised  or 
rmsoiiutily  pTt-sumod. 

Lrt  no  Dian  take  vages  or  foes  for  a  work  that  be  cannot  do, 
or  eaaoot  with  probability  uodcrluke ;  or  iii  eome  sonBC  prolltably, 
and  vith  tiufi\  or  with  iidvaiitu^e  manage.  Lt-t  no  mao  apj^ropriato 
to  bii  ovra  uKf  irhnt  Uod,  by  &  speciul  mercy,  or  the  RcpabliCt 
hath  made  common ;  for  that  is  against  l>o(h  Justice  and  Charity. 

Tliac.  any  man  ith'>iild  In?  thv  wiirst"  for  n»,  and  for  our  dinxit 
net,  and  by  our  inlcntiou,  is  a^iiial  tha  rule  of  ttjuity,  of  justice, 
ud  of  charity.  We  then  do  not  that  to  otlicrs,  which  wo  would 
havr  done  to  oursdrcfl ;  for  we  grow  richer  upon  the  ruins  of  their 
ftninnr. 

It  is  ont  bDOQit  to  rccfire  anything  from  anoUier  without  r^ 
taming  him  an  p<{ni»uli.'nt  tlierefor.  The  gamesli-r  who  wins  the 
money  of  ftnotb^-t-  is  dii^honeitt.  There  should  Im!  no  sHch  iliing  as 
betxand  gaming  among  Mmwiis:  for  Dohoneat  man  should  dvsira 
that  for  nnthing  whit^li  bt-loii^  to  another.  The  miTcbant  who 
fells  an  inferior  urtivk'  fur  a  sound  price,  the  spcoututor  who 
maltes  tbo  di«trc«3cs  and  neMis  of  others  fill  bis  excbiMincr  are 
n*iM       '.     !,-.r  bonMt,  but  bnsc,  ignoble,  unfit  for  immortality. 

1 1  .'■  the  earnest  dosii-e  of  every  Perfect  Mitster  so  to  live 

and  deal  and  act,  that  when  it  comes  to  him  to  die,  he  may  be 
able  to  Bay,  and  hU  cnoscicnoo  to  adjudge,  that  no  man  oo  earth 
is  poorer,  becaUM'  br  is  richer ;  llut  what  he  halh  he  hue  honestly 
nrntxl.  ftnd  no  man  can  go  before  God,  and  claim  that  1>y  the 
rules  of  equity  administered  in  His  grent  chant-ery,  this  honae  in 
which  we  die,  thin  land  we  detriw  to  oar  heirs,  this  money  that 


118  UOBA.IS  AKD  DOOMA. 

enriches  those  vbo  flurriTO  to  hear  onr  name,  is  his  and  not  our^ 
and  we  in  that  fornoi  are  only  his  trustee.  For  it  is  most  certain 
that  God  is  just,  and  will  sternly  CDforce  every  such  trost;  and 
that  to  all  -whom  we  despoil,  to  all  whom  we  defraud,  to  all  from 
whom  we  take  or  win  anything  whatever,  without  fair  considera- 
tion and  equivalent,  He  will  decree  a  full  and  adequate  compensa- 
tion. 

Be  careful,  then,  that  thou  receive  no  wages,  here  or  elsewhereii 
that  are  not  thy  due  1  For  if  thou  dost,  thou  wrongest  some  one^ 
by  taking  that  which  in  God's  chancery  belongs  to  him ;  uid 
whether  that  which  thou  takest  thus  be  wealth,  or  rank,  or 
influence,  or  reputation,  or  affection,  thou  wilt  surely  be  held  to 
make  full  satisioctioQ. 


VI 

INTIMATE   SECKETART. 

Tod  are  especially  tanght  m  this  degree  to  be  xealons  andfiiith- 
fal;  io  be  difintereiitod  and  benevolent;  and  to  set  the  peao^ 
lOAVor,  in  case  of  dissenedona,  diBputvs,  and  quarrels  among  the 
bnrtbrcn. 

Untv  ia  thfi  moral  magnetism  vhtoh  oontroU  and  goidos  Hha 
trn?  Mown'*  coano  over  tlie  tumnltnoas  km  of  life.  Whetter  the 
start  of  honor,  rqiatatifln,  nnd  reward  do  or  do  not  shine,  in  tho 
light  of  day  or  in  the  diuknesa  of  thu  night  of  trouble  and  adver- 
nty,  in  calm  or  storm,  that  nnerring  magnet  still  shows  him  the 
tmc  course  to  si4xr,  and  indicates  with  certainty  where-away  lies 
tho  port  which  not  to  reach  iRTolTca  ghipwrcck  and  dishonor.  lie 
follows  iXi  sikbt  bidding)  u  tho  mariner,  when  laud  ia  for  many 
dajrs  not  in  Eight,  and  tbc  oc«an  without  path  or  bindmark  spreads 
oat  all  around  bim,  foUovi  the  bidding  of  tho  needle,  Qover 
doabtiog  that  {t  points  truly  to  the  north.  To  perform  that 
dn^,  whether  the  performance  be  rewarded  or  Qorewarded,  is  hid 
■oiti  cure.  Aud  it  doth  not  matter,  though  of  lihU  perfonnance 
Uuira  may  bo  ao  wilnessee,  and  though  what  be  does  will  bo  for- 
•rer  unknovm  (o  alt  mankiud. 

A  littU)  coueidetstion  will  teaoh  na  that  Fame  has  otbcr  limits 
than  monnlaiai  and  oceans;  and  tbut  ho  who  places  liappioesa  in 
the  DrMjaent  reputltiun  of  his  name,  may  spend  bis  life  in  prop^ 
gating  it,  witbont.  any  danger  of  weeping  for  new  worlds,  or  neoe** 
sty  of  poraing  the  Atlantic  sen. 

Ii;  tbcrofore,  bo  that  unsginca  tho  world  to  bo  filled  with  hiaeih 


120  UORALS   AKD   DOQHA. 

tioiiB  and  praises,  shall  subduct  from  the  nnmber  of  his  encomiasis 
all  those  who  arc  jilaced  below  the  flight  of  fiime,  and  vbo  hear  in 
the  valley  of  life  no  voice  but  that  of  necessity ;  all  those  who  im-  * 
agine  themselves  too  important  to  regard  him,  and  consider  the 
mention  of  his  name  as  a  usurpation  of  their  time;  all  who  are  too 
much  or  too  little  pleased  with  themselves  to  attend  to  anything 
external ;  all  who  are  attracted  by  pleasure,  or  chained  down  by 
pain  to  unvaried  ideas;  all  who  are  withheld  from  attending  bis 
triumph  by  diSerent  pursuits;  and  all  who  slumber  in  universal 
negligence;  he  will  find  his  renown  straitened  by  nearer  bounds 
than  the  rocks  of  Caucasus ;  and  perceive  that  no  man  can  be  ven- 
erable or  formidable,  but  to  a  small  part  of  his  fellow-creatures. 
And  therefore,  that  we  may  not  Inngtiish  in  our  endeavors  after 
excellence,  it  is  necessary  that,  as  African  as  counsels  his  descend- 
ants, we  raise  onr  eyes  to  higher  prospects,  and  contemplate  oar 
future  and  eternal  state,  without  giving  up  our  hearts  to  the  praise 
of  crowds,  or  fixing  our  hopes  on  such  rewards  as  human  power 
can  bestow. 

We  are  not  bom  for  ourselves  alone ;  and  our  country  claims  her 
share,  and  our  friends  their  share  of  us.  As  all  that  the  earth  pro* 
duces  is  created  for  the  use  of  man,  so  men  are  created  for  'the 
sake  of  men,  that  they  may  mutually  do  good  to  one  another.  In 
this  we  ought  to  take  nature  for  ourguide,and  throw  into  the  pub- 
lic stock  the  offices  of  general  utility,  by  a  reciprocation.of  duties; 
sometimes  by  receiving,  sometimes  by  giving,  and  sometimes  to 
cement  human  society  by  arte,  by  industry,  and  by  our  resources. 

SuEfer  others  to  be  praised  in  thy  presence,  and  entertain  their 
good  and  glory  with  delight;  but  at  no  hand  disparage  them,  or 
lessen  the  report,  or  make  an  objection ;  and  think  not  the  ad- 
vancement of  thy  brother  is  a  lessening  of  thy  worth.  Upbraid 
no  man's  weakness  to  him  to  discomfit  him,  neither  report  it  to 
disparage  him,  neither  delight  to  remember  it  to  lessen  him,  or  to 
set  thyself  above  bim  ;  nor  ever  praise  thyself  or  dispraise  any  man 
else,  unless  some  sufficient  worthy  end  do  hallow  it. 

Eemember  that  we  usually  disparage  others  upon  slight  grounds 
and  little  instances  ;  and  if  a  man  be  highly  commended,  we  think 
him  sufficiently  lessened,  if  we  can  but  charge  one  sin  of  folly  or 
inferiority  in  his  account.  We  should  either  be  more  severe  to  onr- 
eelves,  or  less  so  to  others,  and  consider  that  whatsoever  good  any 
one  can  think  or  say  of  ns,  we  can  tell  him  of  many  unworthy  and 


ISTIilA.T£  SECBETJLKT. 


131 


fooLisb  snd  jierliaps  vronc  actions  of  oun,  uny  ono  of  which,  done 
by  auothtT,  woiiM  l>i'  onougli,  with'  us,  to  df^8l^oy  hjg  repula- 
Uuu. 

If  we  think  the  people  wise  and  Bsgacions,  and  jnsfc  and  ai^re- 
viatiu*.  wbrn  Ibvy  praise  aud  make  idols  of  us,  tei  tu  not  call 
ili«m  uDkttmed  And  ignorauli  and  ill  and  stupid  jtidgcs,  when 
our  ni-iglibor  it  cm*d  up  bv  public  fame  aud  iwpular  Quiiwi. 

Krery  ni«n  hath  in  hie  o«'u  life  eins  enongh.io  bis  itvt\  mind 
twablo  eiioQgh,  in  Km  own  fonnnea  evil  enough,  and  in  porform- 
anw  of  hij  otSoes  liiilings  rnor<>  than  euougli,  to  entuirtjiin  htg 
owu  imiuipy ;  so  that  cariosity  after  the  affaini  of  others  cannot  be 
witbciuL  euvy  and  an  ill  mind.  The  generous  man  will  be  soliait- 
oas  aod  in<inisitiva  into  the  lieaiity  and  order  of  a  wcll-gnTi^mcd 
fuidlj',  and  aflvr  tho  rirtuiu  ufan  excellent  p'jreuD  ;  but  anvthiug 
Jbr  whicU  tnc-n  kocp  locks  and  ban,  or  that  blitsb«£  to  m«  the  light, 
«r  lliat  ia  either  sbain^ral  in  manner  or  private  in  nature,  thia 
thing  will  not  he  bis  can  and  buginoei. 

tt&honid  l>e  ohj«>ciion  f>iifHcient  to  rxclnde  any  man  tnm  Uw 
Mcioty  oC  Mastms,  that  h«  U  not  disiDlerestcd  and  g«neFun.s  hotb 
ID  hiaaicts,  and  in  his  opioiotii  of  men,  and  bis  conetrncliona  ol 
their  Conduct  Ilu  who  is  scIGiih  and  grasping,  or  oenftoriotis 
and  ungenerous,  vrUl  not  long  remain  i^ithin  the  etrict  limits 
of  bfinwtTiind  tmth,  but  will  shortly  commit  injustice.  Ho  who 
luvM  hiinw-ir  too  much  must  nL>edH  love  others  too  little  ;  and  he 
whobnliitnally  gives  harsh  jiulginent  will  not  long  delay  lo  give 
iinjtiat  judgment* 

The  grnfmns  man  is  not  carrful  io  n-tnrn  no  more  thaa  hu  re- 
o^TVn ;  but  pretVn  that  the  balauoca  upon  the  ledgers  of  Irenefit* 
ibaQ  be  in  his  lavor.  He  who  hath  received  pAy  in  fiill  for  all 
tli«  hr-neQt«  ami  TuvnrB  that  h?  hiu  confn-rr-'d,  i«  lik<^  a  spendthrift 
vrbo  has  csouEuitutd  liiit  whol«  estate,  and  laments  ovor  an  ^ijily 
exohvqapr.  He  who  mfjnires  my  favorii  with  iagratitude  iAds 
tv,  in>l«rttd  nrdiminisliing.  my  wealth  ;  and  lie  who  cannot  return 
ft  fawir  isi-qHally  potir,  whether  his  inability  ariaes  from  porerty 
of  tpiHU  *t)rdidiiftu  ttf  tool,  or  pecimiary  indigence. 

I'  '  •  «'l>o  bath  brje  snras  inveeted,  and  tho  mue  of 

whii-  1  -isti  ill  oblig&uooB  that  bind  oUier  men  to  pny 

turn  inraiey,  be  i»  still  morK  so  lo  whom  many  owe  large  n?iiims  uf 
( itidtiuni'9  and  favorfi.  Gcriind  a  moderate  «um  each  year,  the 
irviilthy  miui  mcplr  ini'egfn  his  meotu;  and  that  which  he  nsver 


192  MOBAI^  AND   DOGMA. 

uses  is  Etill  like  favors  unretumed  and  kindnesses  anreciprocated, 
an  actual  and  real  portion  of  his  fortnne. 

Gcucrosity  and  a  liberal  spirit  make  men  to  be  hamaae  and  ge- 
nial, open-bcarted,  fraak,  and  sincere,  earnest  to  do  good,  easy  and 
contented,  and  well-wishera  of  mankind.  They  protect  the  feeble 
against  the  strong,  and  the  defenceless  against  rapacity  and  crafL 
They  succor  and  comfort  the  poor,  and  are  the  guardians,  under 
God,  of  his  innocent  and  helpless  wards.  They  value  friends  mora 
than  riches  or  fame,  and  gratitude  more  than  money  or  povtr. 
They  are  noble  by  God's  patent,  and  their  escutcbeooB  and  quar- 
teringsare  to  be  found  in  heaven's  great  book  of  heraldry.  STorcan 
any  man  any  more  be  a  Mason  than  he  cfm  be  a  gentleman,  nnlese 
he  is  generous,  liberal,  and  disinterested.  To  be  liberal,  but  only 
of  that  whicli  is  our  own ;  to  be  generous,  but  only  when  we  have 
first  been  just;  to  give,  when  to  give  deprives  us  of  a  lainry  or  a 
comfort,  this  is  Masonry  indeed. 

He  who  is  worldly,  covetous,  or  sensual  must  cbange  before  he 
can  be  a  good  Mason.  If  we  are  governed  by  inclination  and  not 
by  duty;  if  we  are  unkind,  severe,  censorious,  or  injurious,  in  the 
relations  or  intercourse  of  life  ;  if  we  are  unfaithful  parenti  or  nn- 
dutiful  cliildren ;  if  we  are  harsh  masters  or  faithless  serranta;  if 
we  are  treacherous  friends  or  bod  neighbors  or  bitter  competiton 
or  corrupt  unprincipled  politicians  or  overreaching  dealers  iu  bus- 
iness, we  are  wandering  at  a  great  distance  from  the  true  Hasonio 
light 

Masons  must  be  kind  and  affectionate  one  to  another.  Fre- 
quenting the  same  temples,  kneeling  at  thesame  altars,  theyshould 
feel  that  respect  and  that  kindness  for  each  other,  which  their  com- 
mon relation  and  common  approach  to  one  God  should  inspire. 
There  needs  to  be  much  more  of  the  spirit  of  the  ancient  feUovship 
among  us;  more  tenderness  for  each  other's  faults,  more  forgire- 
ness,  more  solicitude  for  each  other's  improvement  and  good  for- 
tune ;  somewhat  of  brotherly  feeling,  that  it  be  not  shame  to  use 
the  word  "  brother." 

Nothing  should  be  allowed  to  interfere  with  that  kindness  aod 
affection:  neither  the  spirit  of  business,  absorbing,  eager,  and 
overreaching,  ungenerous  and  hard  in  its  dealings,  keen  and  bitter 
in  its  competitions,  low  and  sordid  in  its  purposes;  nor  that  of 
ambition,  selfish,  mercenary,  restless,  circumventing,  living  only 
in  tile  opinion  of  others,  envious  of  the  good  fortune  of  othen^ 


linillATE  SRCltETAKY. 


183 


miwnbly  rain  of  ilit  nwii  itiiooes8»  anjust,  niuorupulous,  luid 
6landernii& 

lie  that  doce  loc  a  Aivur.  liullt  bound  mc  io  nioko  liim  a  rL'tom 
cf  Itiankralncss-  The  ol>li£a.lk-n  comw  not  bj  covenant,  nor  by 
hie  OTO  n:pn!Gi  intcation  ;  but  by  the  nature  of  th«  Uiitig;  mid 
b  B.  duty  8i>riiigmg  up  wltliin  tlit<  spirit  of  (lie  obliged  porsnti,  lo 
vbotn  it  is  Dii-a'  imlura)  to  Iotc  his  friunt),  uiid  to  do  good  for 
good,  than  tu  rcttira  cril  for  oril;  becnu»c  a  man  may  Torgivc  un 
iujin  '.    iiui^t  oe^'«r  fyrget  a  good  turn.    He  tbiit  refuses  l& 

do  J  -m  wh'ini  he  ig  bound  to  love,  or  to  lore  tbat  which 

did  him  gmid,  is  unnatural  und  nKinstrnus  m  lua  utfectiuns,  and 
thinks  all  tliL*  WDrtd  hnra  to  niliiiater  lo  him:  wilb  a  grit-dinfa* 
irum*  (luio  thai  uf  tht-  sea,  which,  althouyb  it.  rtvt-ivvs  nil  riven 
into  iUn-lf,  yet  it  flimishea  tbe  ctoiide  uud  spriugg  with  a  retnro  of 
all  tbcy  need  Oiir  duty  to  \hosc  irlio  arc  our  licnofnctord  is,  to 
ntti'en]  and  lovo  tbc-ir  person  a,  to  miike  them  pnijiorl  iiiniilili>  re- 
tunu  of  Ben'io^  or  duty,  or  prolit,  it«(Kirding  as  wc  can,  or  as  fbcjr 
,jieed,  or  as  opiiurlnuity  prestaiUi  itwlf;  and  according  to  thegteati- 
UMKi  of  Lbcir  kiiidiiCTUj. 

The  gviiiTUus  mnii  cannot  but  regret,  to  see  diseonsiona  and  di»- 
piiti,4  outong  bis  hr«tlireti.  Only  Iho  l-osc  and  ungtntToud  diilight 
iu  diacord.  It  is  ihv  i«wresl  ovcnpatioa  of  hnmaoily  lo  labor  to 
moke  niun  Uiink  wursc  of  (>ac'h  uUier,  an  the  presa,  and  too  ootn- 
moDly  fbc  pulpit,  ohangingpkiccji  witb  thphuttlingKund  tbe  tribune, 
do.  Tbi.' diiir  of  1U(!  Miu^on  it  to  endeavor  lo  make  man  think 
l»rt(»Tof  liU  nciglilwr:  to  tjuk;!,  iiuit>:;ud  of  aygnivjitiDg  difficul- 
ties, to  bring  togvlbrr  tbosc  who  aro  sn-vorud  or  L-nlruiigcd;  to  keep 
ft-ieudF  t>om  becoming  loea,  and  to  pt*rsuade  foc«  to  b«com« 
friends.  To  do  this,  he  must  nwdi;  c'outml  bis  own  passiono,  and 
be  not  rash  uud  lia^ty,  uor  twift  to  take  otfcuoe,  nor  easy  to  be  an- 
ger»d. 

For  anger  la  a  profrased  I'uciny  lo  coimncl.  It  is  a  direct  stonn. 
ID  »h!cb  no  man  can  lie  lieani  to  sjieak  or. call  from  without ;  for 
ir  you  cctnuwl  gently,  yott  are  disregarded;  if  yoa  urge  it  ond  1m 
Tt^bemt'oU  you  prutokw  il  more.  It  is  niuthcr  manly  nor  ingcni)- 
ona.  Il  niakeu  marriagotobo  a  necemury  Hndunuvoidablotroulile; 
frii>ndit)ii|<a  luul  soi-Ieliui  and  fimuliurities.  to  be  iulolerabtu.  Il 
lunltiplit^ii  the  PviUof  drnnkt.-iiQess.  and  maki-a  the  tcvitiv-.«of  winv 
to  run  into  imuhiv&s.  It  niakve  innocent  jesting  to  bu  the.  b^>gin- 
bittg  of  tragedies.    It  faros  friendship  into  hatred ;  it  makes  a 


124  UOBAU  AND  DOOICA. 

man  lose  himself,  and  his  reason  and  his  argament,  in  disputation. 
It  turns  the  desires  of  knowledge  into  an  itch  of  wrangling.  It 
adds  insolcncy  to  power.  It  turns  justice  into  cruelty,  and  judg- 
ment into  oppression.  It  changes  discipline  into  tedioueness  and 
hatred  of  liberal  institution.  It  makes  a  prosperous  man  to  be  en- 
vied, uud  the  unfortunate  to  be  unpitied. 

See,  therefore,  that  first  controlling  your  own  temper,  and  gOT- 
eming  your  own  passions,  you  fit  yourself  to  keep  peace  and  har- 
mony among  other  men,  and  esi)ocially  the  brethren.  Above  all, 
remember  that  Masonry  is  the  realm  of  ]wace,  and  that  "among 
Masons  there  must  be  no  dissension,  hit  only  that  noble  emulation, 
■which  can  best  work  and  best  agree."  Wherever  there  is  strife  and 
hatred  among  the  brethren,  there  is  no  Masonry;  for  Masonry  is 
Peace,  and  Brotherly  Love,  and  Conconl. 

Masonry  is  the  great  Peace  Society  of  the  world.  Wherever  it 
exists,  it  struggles  to  prevent  i]itcrnational  difficulties  and  dis- 
putes ;  and  to  bind  Republics,  Kingdoms,  and  Empires  together 
in  one  great  band  of  peace  and  amity.  It  would  not  so  oftea 
struggle  in  vain,  if  Masons  knew  their  power  and  valued  their 
oaths. 

Wlio  can  sum  up  the  horrors  and  woes  accumulated  in  a  single 
war  ?  Masonry  is  not  dazzled  with  all  its  pomp  and  circumstance, 
all  ils  glitter  and  glory.  War  conies  with  its  bloody  hand  into  onr 
very  dwellings.  It  takes  from  ten  thousand  homes  those  who  li^d 
there  in  peace  and  comfort,  lield  by  the  tender  ties  of  family  and 
kindred.  It  drags  them  away,  to  die  untended.  of  fever  or  expo- 
sure, in  infectious  climes ;  or  to  be  hacked,  torn,  and  mangled  in 
the  fierce  fight ;  to  fall  on  the  gory  field,  to  rise  no  more,  or  to  be 
borne  away,  in  awful  agony,  to  noisome  and  horrid  hospitals.  Tlie 
grotms  of  the  battle-field  are  echoed  in  sighs  of  bereavement  from 
tbiuisimds  of  desolated  hearths.  There  is  a  skeleton  in  every 
house,  a  vacant  chair  at  every  table.  Retuniing,  the  soldier  brings 
worse  sorrow  to  his  hoipe,  by  the  infection  which  he  has  caught,  of 
camp-vices.  The  country  is  demoralized.  The  national  mind  is 
brought  down,  from  the  noble  interchange  of  kind  offices  with 
another  people,  to  wrath  and  revenge,  and  base  pride,  and  the  habit 
of  measuring  brute  strength  against  bmte  strength,  in  battle. 
Treasures  are  espcnded,  that  would  suffice  to  build  ten  thousand 
churches,  hospitals,  and  universities,  or  rib  and  tie  together  a  con- 
tinent with  rails  of  iron.    If  that  treasure  were  sunk  in  the  sea,  it 


INTIMATE  SECBETABT.  1^25 

wonld  be  calamity  enough ;  but  it  is  pat  to  worse  use ;  for  it  is  ex- 
pended in  cutting  into  the  veins  and  arteries  of  human  life,  until 
the  earth  is  deluged  with  a  sea  of  blood. 

Such  are  the  lessons  of  this  Degree.  Tou  hare  vowed  to  make 
them  the  rule,  the  law,  and  the  guide  of  your  life  and  conduct. 
If  yoo  do  so,  you  wUl  bo  entitled,  because  Utted,  to  advance  in 
Masonry.     If  you  do  not,  you  have  already  gone  too  for. 


ri 


VII. 

PROTOST   AI^D    JUDGE. 

The  lesBon  which  this  Degree  inculcates  ia  Justice,  in  deeieiou 
and  jadgment,  and  in  onr  intercourse  and  dealing  with  other  men. 

In  acountry  where  trial  byjury  is  known, every  intelligent  man 
is  liable  to  be  called  on  to  act  as  a  judge,  either  of  fiict  alone,  or  of 
fact  and  law  mingled ;  and  to  assume  the  heavy  responsibilities 
which  belong  to  that  character. 

Those  who  are  invested  with  the  power  of  judgment  should 
judge  the  causes  of  all  persons  uprightly  and  impartially,  without 
any  personal  consideration  of  the  power  of  the  mighty,  or  the 
bribe  of  the  rich,  or  the  needs  of  the  poor.  That  is  the  cardinal 
rule,  which  no  one  will  disjiute ;  though  many  fail  to  observe  it 
But  they  must  do  more.  They  must  divest  themselves  of  preju- 
dice and  preconception.  They  must  hear  patiently,  remember 
accurately,  and  weigh  carefully  tlic  facts  and  the  arguments  offered 
before  them.  They  must  not  leap  hastily  to  conclnsiouB,  nor  form 
opinions  before  they  have  heard  all.  They  must  not  presume 
crime  or  fraud.  They  must  neither  be  ruled  by  stubborn  pride  of 
opinion,  nor  be  too  facile  and  yielding  to  the  views  and  arguments 
of  others.  In  deducing  the  motive  from  the  proven  act,  they, 
must  not  assign  to  the  act  either  the  best  or  the  worst  motives,  but 
those  which  they  would  think  it  just  and  fair  for  the  world  to  as- 
sign to  it,  if  they  themselves  had  done  it ;  nor  must  they  endeavor 
to  make  many  little  circumstances,  that  weigh  nothing  sejiarately, 
weigh  much  together,  to  prove  their  own  acuteuess  and  sagaci^. 
These  are  sound  rules  for  every  juror,  also,  to  observe. 


rKOVO&T  AKD  JUDQS. 


isr 


iu  our  iuirrconrse  villi  others,  there  are  two  kiodb  of  iDJustice: 
the  Grat.  of  those  vrho  <^er  an  injunr;  Uie  «cojid,  of  tlioae  whti 
bare  it  in  llieir  power  to  <ircr(  an  injarj  from  those  to  whom  it  14 
CpfTered,  uod  jet  do  it  uo(.  So  aeiive  injustice  uiuv  be  duiie  in  two 
vsfs — by  foroe  and  by  fniiid, — of  «hicb  furou  h  Iton-llke,  and 
fraud  foc-bke, — both  utterly  repiigiiaut  (o  social  duty,  but  fraud 
the  mort-  dfli-nlabiu. 

Ertry  wrviiR  done  by  out-  man  to  anoth-^r,  whether  it  affoot  his 
,Iitrturi. '  I  ly,  hijt  buiipiness,  or  hia  reputation,  is  an  oQVac^ 

ijpiinn  I  t  joi^tjce.    The  field  of  ihia  de;^&  i«  thorcforo  a 

wide  and  vtugt  one;  and  .^lasoniy  u-vka  for  the  moet  impressive 
mode  cif  cnforriiigthe  law  of  justioe,  and  the  most  elTeotQal  meaos 
i»f  pre vi-ii ting  wrung  and  iiijiisticu. 

To  this  end  it  tcachcff  Ibis  greiit  and  momentous  truth:  that 
mong  and  injuNticti  nncc  dimi?  ciuiuut  bu  undunu;  but  uru  cliU'ual 
their  cvnnfi^jiu'-uccs;  ouce  comrniltcdj  ar«  nuaibf.'i'cd  with  thu 
imrocablo  Fast;  that  the  wrong  that  is  dona  contaim  its  own 
ivtrlbnIJve  pt-nnlty  a.i  Bun-ly  and  ns  niitiirully  &»  the  ncurn  clui- 
laiii«  the  oak.  Its  conB(t|uences  are  its  pnnishment;  it  needs  no 
other,  andcaD  Itavcna  heavier;  tbey  are  Involveil  in  its  conuiiis* 
lion,  and  (-ani)ot  tie  s<-i)antto6  from  it.  A  wrong  done  to  another 
is  BD  injury  dotif  Ut  our  own  Nitlurc,  an  ofTfiice  against  our  own 
KUla,  A  dlsflgaring  of  tUeimug)^  of  the  Beautiful  and  Qood.  Pim- 
ighmcnt  is  not  Ibv  execution  of  a  eouleuce,  but  the  uccurrenco  of 
aa  elTocL  It  is  oinlulued  to  follow  guiJi,  nut  by  tb«  duciiec  of  God 
u  a  judge,  but  by  a  law  enacted  by  Him  as  the  Creator  and  Lcgis- 
hitor  of  tin-  Universe.  It  U  not  an  arbitrary  and  artificial  annex- 
ation, but  an  unliuiiry  and  logical  cuuxciiuetioe;  and  therefore 
tausL  be  borne  by  the  wrong'doer,  and  through  him  may  flow  un 
tu  others-  It  iii  the  decision  of  (ho  infinite  juatioe  of  Ood,  iu  thtj 
form  of  law. 

Thure  can  be  no  InU'rferoncu  with,  or  remittance  of,  or  protec- 
tion from,  tlic  natuml  iOV'ctd  uf  our  wrongful  acta.  God  will  not  in- 
torposu  bclwi'cu  the  caiiau  and  It«  consequence;  and  in  that  i»c.-n«o 
there  can  be  no  for^ivcue&s  of  sins.  The  act  which  biu  debueed 
<mr  (Mil  may  be  repented  of,  may  K-  turned  from;  but  llic  injury 
isdoQC.  The  debasement  may  be  reduL-med  by  ufttr-etTorl^  tlio 
tb'.n  ubiitentted  by  bittcrvr  etrnggU's  and  se\ci'er  euffi-rings;  but 
the  elTurtH  and  the  eadnmuce  which  might  hare  raised  tb«  soul  to 

thv  lofUeit  hoightd  arc  now  cxhauiftcd  in  merely  regaiiung  what 

9 


ViS  UOtALS   AKD   DOOUA. 

it  has  lo3t.  There  mast  always  be  a  wide  difference  betweeu 
him  who  only  ceases  to  do  evil,  and  him  who  has  always  done 
well. 

He  will  certainly  be  a  far  more  scrnpiilons  watcher  over  hia  con- 
duct, and  far  more  carerul  of  his  deeds,  who  belie^-ea  that  those 
deeds  will  inevitably  bear  their  natural  consequences,  exempt  from 
after  intervention,  than  he  who  believes  that  penitence  and  par- 
don will  at  any  time  unlink  the  chain  of  sequences.  Surely  we 
shall  do  less  wrong  and  injustice,  if  the  conviction  is  fixed  and 
embedded  in  our  souls  that  everything  done  is  don-e  irrcTocably, 
that  even  the  Omnipotence  of  God  cannot  nncommit  a  deed,  can- 
not make  that  undone  which  baa  been  done ;  that  every  act  of 
ours  JHHs^  bear  its  allotted  fruit,  according  to  the  everlasting  laws, 
— miiit  remiiin  forever  ineffdceably  inscrilwd  on  the  tablets  of 
Universal  Nature. 

If  you  have  wronged  another,  you  may  grieve,  repent,  and  reso- 
lutely determine  against  any  such  weakness  in  future.  Yon  may, 
60  far  as  it  is  possible,  make  reparation.  It  is  well.  The  injnred 
party  may  forgive  you,  according  to  the  meaning  of  human  lan- 
guage ;  but  the  deed  is  done  ;  and  ail  the  powers  of  Nature,  were 
they  to  conspire  in  your  behalf,  could  not  make  it  undone;  the 
consequences  to  the  body,  the  consequences  to  the  soul,  though  no 
man  may  perceive  them,  are  (here,  are  written  in  the  annals  of  the 
Past,  and  must  reverberate  throughout  all  time. 

Repentance  for  a  wrong  done,  bears,  like  every  other  act,  its  own 
frnit,  the  fruit  of  purifying  the  heart  and  amending  the  Future; 
but  not  of  eflacing  tht  Past.  The  commission  of  the  wrong  is  an 
irrevocable  act;  but  it  does  not  incai)acitate  the  soul  to  do  right 
for  the  future.  Its  consequences  cannot  be  expunged ;  but  its 
course  need  not  be  pursued.  Wrong  and  evil  perpetrated,  though 
ineffaceable,' call  fur  no  despair,  but  for  efforts  more  energetic  than 
before.  Itepentance  is  still  as  valid  as  ever ;  but  it  is  valid  to  se- 
cure the  Future,  not  to  obliterate  the  Past. 

Even  the  pulsations  of  the  air,  once  set  in  motion  by  the  human 
voice,  cease  not  to  exist  with  the  sounds  to  which  they  gave  rise. 
Their  quickly-attenuated  force  soon  becomes  inaudible  to  human 
ears.  But  the  waves  of  air  thus  raised  perambulate  the  surface  of 
earth  and  ocean,  and  in  less  than  twenty  hours,  every  atom  of  the 
atmosphere  takes  up  the  altered  movement  due  to  tiiat  inflnitesi- 
mal  portion  of  primitive  motion  which  has  been  conveyed  to  it 


rSOTOSI  ASO  JL'DOB. 


121) 


tItmiifiH  cotmllcsK  clianoclif,  tnul  nliich  mustcunlinuu  to  iafluuDUU 
itn  |NiUi  llji-uti^Uuut  il»  fnturu  ls^ iHU-ncc.  Tli<-  sir  is  uno  \mA 
libtw^i  QD  whoK  pu^«  ii  forcTcr  writleu  nil  Uiut  man  bus  cvor 
Mid  or  i-T^n  wliisfxrcd.  Tliorc.  io  their  mmablo,  bm  unorring 
chMlict»r8,  mixr-d  villi  the  t-iirlit^^t,  ns  wi-ll  its  (lio  Iiitc-Sl  signs  or 
mortality,  Ktatid  foivrcr  record<Hl,  vows  ai)ri.<(l(MMiied,  promi»-8  nti- 
fulfiUeil:  perjfatiittliiig,  in  tlie  muvementg  uf  eiicli  particle,  all  in 
oniwn,  the  trarimony  of  man's  cIiaiigeifHl  will.  Ood  Ktuh  tlmt 
ljD«t1(, tbiiagh  wi>  cAQnoL 

St>«artli,  air,  and  oc^sd  are  the  eUrniul  wiluv^fcii  of  tb^-  uvts 
U>ui  wc  hftvodonc.  No  tnotiim  impresat-sl  by  nnliirat  cause*  or  by 
baman  agency  is  avvi  obliLeraled.  Tbe  truck  of  eiorj  koel  Tbicb 
bsB  eTtr  disttirbed  tbr  eiirrace  of  tbc  oc«ui  roaains  furever  ntgis- 
lenii  In  ibv  rutun-  mmeiuL'uu  of  all  aucovi-diug  |iarticles  nbich 
oiAT  occD})}'  iu  plao*.  Rtct^  crimiuat  is  by  tlic  laws  of  tbc  Al- 
migbty  irfi-Yurably  cbainrd  to  (be  te^tiDiuny  of  liifl  crime;  for 
wery  atom  of  bis  mortal  frame,  tbroiigb  n'batcver  cbnngcs  its 
purtiolt^  miiy  niigriUc,  itill  still  retain,  wlliering  (o  it  tbrniijifa 
everv  mtubidation,  eoino  niovomejit  derireii  fi-om  that  vi'rv  mua- 
oular  I'fiorl  by  wliicb  Ibu  crime  itself  was  |)tTi>etrated. 

What  if  oar  fiicultics  aliould  be  m  eiihnuccd  in  a.  tainw  life  as 
to  «'iiabk!  UB  to  jfcrcyirc  and  trace  tlic  infirac«able  consequences  of 
oar  idle  wonli  and  uvil  deeds,  njid  render  our  remorae  and  grief 
as  C'tenial  an  Lboee  consfjint-'ncos  lb»mti«lve&?  No  more  fearful 
paaisbmvnl  (n  u  superior  in  It'll  tgi>Mix>  ran  I>e  iwnueived,  tbaa  to 
Bee  still  In  aoiion,  villi  .{he  oonBcionaDC-sa.tbat  it  must  cuutinite 
in  arrinn  fitrerer,  a  eanae  uf  wroog  put  in  inoliou  by  il«elf  ugvs 
Mate. 

Uwonrt,  by  ite  t^acbings,  ond«aTors  to  r«etmio  mcu  from  the 
oommiMion  of  iikjinitiee  and  acU  of  wri>Dg  and  oiiinig^.  Thongb 
it  does  uot  pudiiiTor  to  uaurp  tlie  place  of  MigioD,  still  Us  cuOi.* 
of  morale  procueilg  upon  otber  principles  than  tliemunicipal  law  ; 
and  it  LMiKlinin^  and  pimisboa  ofTeoces  wliicb  neilher  lliut  law 
pauiAbee  nor  public  opinion  cfmdemna.  In  tlip  Maaonir  lav,  to 
dlieitt-  and  oTx-mmcb  iu  tndc,  at  tlie  bar,  in  polities,  arc  dcc&icd  no 
mflrf*  voniftl  than  theft;  nor  a  deliherat*  lie  than  perjnry;  nor 
alondiT  than  robbery  :  nor  sodticLioa  than  murder. 

Rii)N'«inny  U  condemns  tboee  TrrungB  of  which  Ibe  doer  indaoot 
another  to  pHrtakc  //Ji  may  repent;  Jir  may,  afi€-r  agonijEing 
•tnifiglrN  regain  thr  pjitb  of  virtue;  his  spirit  may  n-acbicTe  it« 


jan JE. 


130  110BAL8   AKD   DOOXA. 

purity  through  much  anguish,  after  many  strifes ;  but  the  wealcer 
fellow-creature  whom  he  led  astray,  whom  he  made  a  shwrer  in  his 
guilt,  but  -whom  he  cannot  make  a  iharer  in  hia  repentance  and 
amendment,  whose  downward  course  (the  first  step  of  which  he 
taught)  he  cannot  check,  bat  is  compelled  to  witness, — what  for- 
giveuess  of  sins  can  avail  him  there  ?  ITiere  is  his  perpetual,  his 
inevitable  punishment,  which  no  repentance  can  alleriste,  and  no 
mercy  can  remit 

Ijot  us  he  just,  also,  in  judging  of  other  men's  motiveB.  We 
know  but  little  of  the  real  merits  or  demerits  of  any  fellow-crea- 
ture. We  can  rarely  say  with  certainty  that  this  man  is  more 
guilty  than  that,  or  even  that  this  man  is  rery  good  or  ver^ 
wicked.  Often  the  basest  men  leave  behind  them  excellent  repu- 
tations. There  is  scarcely  one  of  ub  who  has  not,  at  some  time  in 
his  life,  been  on  the  edge  of  the  commission  of  a  crime.  'Every 
one  of  us  can  look  back,  and  shuddering  see  the  time  when  our 
feet  stood  upon  the  slippery  crags  that  oTerhnng  the  abysa  of 
guilt ;  and  when,  if  temptation  had  been  a  little  more  urgent,  or 
a  little  longer  continued,  if  penury  had  pressed  us  a  little  harder, 
ora  little  more  wine  had  furtherdisturhod  our  intellect,  dethroned 
our  judgment,  and  aroused  our  passions,  our  feet  would  have  slip- 
ped, and  we  should  have  fallen,  never  to  rise  again. 

We  may  be  able  to  say — "  T/iia  man  has  lied,  has  pilfered,  has 
forged,  has  embezzled  moneys  intrusted  to  him ;  and  thai  man  has 
gone  through  life  with  clean  hands,"  But  we  cannot  say  that  the 
former  has  not  struggled  long,  though,  unsuccesafolly,  against 
temptations  under  which  the  second  would  have  succumbed  with- 
out an  effort  We  can  say  which  has  the  cleanest  handu  before 
man;  but  itot  which  has  the  cleanest  sow/ before  God.  We  may 
be  able  to  say,  this  man  has  committed  adultery,  and  that  man 
htts  been  ever  chaste;  but  we  cannot  tell  but  that  the  innocence 
of  one  may  have  been  due  to  the  coldness  of  his  heart,  to  the  ab- 
sence of  a  motive,  to  the  presence  of  a  fear,  to  the  slight  degree 
of  the  temptation  ;  nor  but  that  the  fall  of  the  other  may  have 
been  preceded  by  the  moat  vehement  self-contest,  caused  by  the 
most  over-mastering  frenzy,  and  atoned  for  by  the  most  hallowing 
repentance.  Generosity  as  well  as  niggardliness  may  be  a  mere 
yielding  to  native  temperament;  and  in  the  eye  of  HeaTen,  a  long 
life  of  beneficence  in  one  man  may  have  cost  less  effort,  and  may 
indicate  less  virtue  and  less  sacrifice  of  interest,  than  a  few  rare 


PBOTOST  AND  JUDOS. 


13] 


hidden  aols  of  kindness  wrung  by  duty  oat  of  ilie  Muclaul.  anil 
UDi(Tin{iBthiziug  Eattirv  of  llio  olb«r.  Tli«n>  may  be  moru  rcul 
m^rit,  muTU  Mlf-sacrillcing  cfTorl,  mure  of  the  iiolileat  elemeoU 
of  mdml  gnwdeur,  in  a  lift:  uf  failure,  sin,  and  shauie,  than  in  a 
caivfr,  ia  our  tryos,  uf  fitainless  iiitegritr. 

Wlu'ii  we  toiidenm  or  (>ity  tlio  fallen,  how  do  we  tnow  that, 
t«nipU-d  like  bim,  we  should  not  buve  fiUhn  bko  him,  as  gouii.  and 
perhaps  wilb  Ices  refti0t:iuc4>  ?  How  van  ve  know  whut  ice  should 
dii  if  we  were  oat  of  employment,  famine  nrouchiijg,  gaunt,  und 
buugry,uii  our  firelc&f  hi!urlh,iuid  our  children  wailing  for  breiKl? 
We/ail  n&lteatuWK'e are  no/  tnwfih  ieniptedJ  Uc  that  ItatA  fullcn 
may  be  at  benrt  us  hooost  as  wv.  How  do  wu  know  that  mr 
daughter,  ehtliir,  viSa,  could  reeisl  the  sbandonnifnl,  iIk'  desolo* 
tion,  tliD  ilistreM,  the  tempMion,  that  ucrifiwd  the  rirtoe  of  thtir 
I»K)r  nbnudoued  sister  of  shame?  Perhaps  Lhi-y  ulso  have  not 
fiilli>n.  because  they  have  not  beeti  sorely  templed  I  Wisely  are 
-we  directed  to  pru^  that  wo  may  not  be  uxposed  to  tomptatiou. 

Human  juEticc  miist  be  over  uncort-uin.  Uow  many  juiiicial 
nnnlerH  huve  liti-n  committed  throngh  igiirtraneo  of  the  phenom- 
ena of  insanity!  How  niauy  men  bung  for  murder  who  were  no 
more  murderers  at  heart  than  the  jury  that  tried  and  the  judge 
that  wiiteiicfsl  tlieinl  II  may  well  be  doabti"d  whether  the  ad- 
ministration of  human  laws,  in  every  couutrj.  is  Dot  one  gigantic 
miuw  iif  iiijii^tici-  and  wroag.  Ovi  seeth  uut  06  man  ficeth;  and 
tlic  mcist  atwiiiloiicd  criminal,  black  a6  bo  i;  before  the  world,  may 
yet  faav<>  continued  to  keep  some  little  light  boniing  in  a  coruor 
uf  his  Mjul,  which  would  lung  sineu  have  gone  uul  iu  that  of  those 
who  walk  proudly  in  ilie^nndhine  of  iminitculati?  fume,  if  fbey  had 
bcru  tried  and  templ^ed  like  the  poor  outcast. 

We  do  not  know  eveu  the  ouhide  life  of  men.  We  are  not  com- 
pl'leiit  to  pmtiounce  oven  on  tlieir  dccda^  We  do  not  know  half 
the  zcU  of  wickedness  or  virtue,  even  of  our  most  immediate  r«]- 
h>wi.  Wi'  eaimot  gay,  with  oertainty,  eveu  of  onr  nearest  friend, 
that  hf:  has  not  conitnitted  a  particular  sin,  and  broken  a  |Kirtiei)- 
brtxiDiRinndinent.  Let  euch  man  aek  h\i  own  heart!  Of  how 
many  of  uur  best  and  of  our  worst  uct«  undqualitii'sarc  our  most 
intimate  associates  utterly  uucoti^ioual  How  many  rirtues  do«8 
not  lh«  World  give  ud  uretlit  for,  that  we  do  not  |K«seiiii;  or  vicce 
fondriun  us  fur,  of  which  we  aro  not  Uie  slaves  I  It  is  but  a  email 
portioD  of  onr  t^vil  dneds  and  thoughUi  tliat  ever  comes  to  light; 


132  MORALS  A^D  DOOUA. 

and  of  our  few  redeeming  goodnesses,  the  largest  portioD  is  kaovn 
to  God  aloue. 

We  shall,  therefore,  be  juat  in  judging  of  other  men,  only  when 
we  are  charitable ;  and  we  sliould  assume  the  prerogative  of  judg- 
ing others  only  when  the  duty  is  forcod  upon  us;  since  we  are  so 
almost  certain  to  err,  and  the  consequences  of  error  are  so  serious. 
No  man  need  covet  the  oCQce  of  j  udge ;  for  in  assuming  it  he  as- 
sumes the  gravest  and  most  oppressive  responsibility.  Yet  you 
have  assumed  it ;  we  all  assume  it;  for  man  is  ever  ready  to  judge, 
and  ever  ready  to  condemn  his  neighbor,  while  upon  the  same  state 
of  ease  he  acquits  himself.  See,  therefore,  that  you  exercise  your 
office  cautiously  and  charitably,  lest,  in  passing  judgment  upon 
the  criminal,  you  commit  a  greater  wrong  than  that  for  which  you 
condemn  him,  and  the  consequences  of  which  must  be  eternal 

The  faults  and  crimes  and  follies  of  other  men  are  not  unim- 
portant to  us;  but  form  a  part  of  onr  moral  discipline.  War  and 
bloodshed  at  a  distance,  and  frauds  which  do  not  affect  onr  pecu- 
niary interest,  yet  touch  us  in  our  feelings,  and  concern  our  moral 
welfare.  Tliey  have  much  to  do  with  all  thoughtful  hearts.  The 
public  eye  may  look  unconcernedly  on  the  miserable  victim  of  vice, 
and  that  shattered  wreck  of  a  man  may  move  the  multitude  tc 
laughter  or  to  scorn.  But  to  tho  Ma3on,  it  is  the  form  of  sacred 
humanity  that  is  before  him  ;  it  is  an  erring  fellow-being;  a  deso- 
late, forlorn,  forsaken  soul ;  aud  his  thoughts,  enfolding  the  poor 
wretch,  will  be  far  deeper  than  those  of  indifference,  ridicule,  or 
contempt.  All  human  offences,  the  whole  system  of  dishonesty, 
evasion,  circumventing,  forbidden  indulgence,  and  intriguing  am- 
bition, in  which  men  are  struggling  with  each  other,  will  be  looked 
upon  by  a  thoughtful  Mason,  not  merely  as  a  scene  of  mean  toils 
aud  strifes,  but  as  the  solemn  conflicts  of  immortal  minds,  for  ends 
vast  und  momentous  as  their  own  being.  It  iaasadund unworthy 
strife,  and  may  well  be  viewed  with  indigniition  ;  but  that  indig- 
nation must  melt  into  pity.  For  the  stakes  for  wliicb  these  game- 
sters play  are  not  those  which  they  imagine,  not  those  which  are 
in  sight.  For  example,  this  man  plays  fur  a  petty  office,  and  gains 
it ;  but  the  real  stake  he  giiins  is  sycophancy,  uncliaritablcness, 
slander,  and  deceit. 

Good  men  are  too  proud  of  their  goodness.  They  are  respecta- 
ble; dishonor  comes  not  near  them  ;  their  countenance  has  weight 
and  influence;  their  robes  are  unstained ;  the  poisonous  breath  of 


PB0TO3T  AND  JtDOb. 


in:! 


cnlomay  )»u  rtever  been  lircalliod  upon  tbeirCilr  immft.  ll.ir.>a-y 
it  is  for  Ihom  tt^  look  dom-n  with  •H.'urn  uiK)n  the  poor  di-^iiult^il 
uflVjnder;  to  \>^a  liim  by  witb  a  lofLy  flU'p;  todraw  np  tlie  f^lda 
of  their  gnrmciit  An>iii]<l  tlictiit  thai  tlivjr  may  not  be  »oiled  by  liU 
touch  I  Yvl  the  Grtat  Mn«UT«f  Yiriiic  did  tmtso;  biitdcacfiidej 
to  fumiliiir  inU'rcour«tt  witb  puMitieiuiomU  ^Uiiier^  with  th<:SiimAr- 
itoii  urouuui,  with  tjie  outoutlis  uoil  Uie  Furiahe  uf  the  Uehrt-w 
world. 

irony  nicJi  tliink  Ihomtielvea  lu>lter,  in  proportion  as  tbvy  can 
ilfU-cL  BiuA  ID  ulht-rat  When  they  go  over  the  I'litnluguo  uf  their 
Ditighlxir'it  iintmppy  deft'tictioug  of  temper  or  condnct,  they  often, 
amklet  much  ajipuiimt  cona-ni.  fwl  a  eeva't  exaltutitm,  tiuc 
dealroya  all  tli<^ir  wa  prcti-tisiona  tu  wiAlum  nnil  mudemtiun. aud 
CYvn  to  virtue.  Mmiy  (.'Ten  take  actual  pleutiuro  iti  the  luua  uf 
others;  oud  tbia  ia  the  case  with  every  one  wh<K<i-  thon^hls  aro 
often  employed  in  ttgreeuble  c»ni]Kiri»>n8  of  Inii  own  rirtupK  triih 
his  nt-ighbon'  faults. 

The  power  of  geoHent-ss  b  too  little  seen  in  the  world  ;  thcanb- 
duiug  iufitienci'a  of  pity,  the  might  of  love,  the  control  of  mildncM 
OTer  ikWwou,  Uie  *onmmiidin{,'  majesty  of  that  perfect  charautiT 
which  minjrics  grave  diBpl-iirinr*-  vrilh  ;rrk'f  iind  pity  for  f  he  offend- 
er. 8u  it  iu  that  a.  Mhsou  sh>jidd  treat  lii^  brvthreu  who  go  aatny. 
Vot  with  bitt«mesa;  nor  yet  nith  goud-nntnred  ensinuss,  nor  with 
worldly  iiidiffen-ucu,  nor  wi(.h  a  philosophic  colduesa,  nor  witli  a 
hxity  iif  conscience,  tliuL  occouiila  e»erylhiug  '"■ell,  iJinl  |«ii»mti 
under  the  smi  of  public  opinion;  bat  with  oharil^*,  with  pitying 

I  '  I  ni  heart  will  nut  bow  willingly  to  what  is  inlirni  Kod 

wniiif;  in  Itnoian  nntiire.  If  it  ylekU  to  us.  it  must  yield  lo  what 
is  divine  in  tis.  1'lic  wirkt^^liiei>«  of  my  neighbor  cannot  submit  to 
my  wickiHlneas;  hia  ^neualily,  for  iiii^tAtice,  to  my  anger  nguiusi 
hit  vlees^  My  IJiulta  atv  not  the  inatrumeuta  that  are  to  arrest 
hU  fHUlts.  And  (licrefore  impatient  roformero,  and  d^nonucing 
pr>^ach<?ra,  and  hii^ly  reprovers,  and  augry  psurcuts.  and  irritable 
ralotires  generally  htil,  in  tholr  several  depai-tments,ta  reclaim  the 
erring. 

A  moral  otfence  U  sickneiea,  poin,  loss,  dishonor,  in  the  immor- 
tal part  of  man.  It  ia  guilt,  and  misery  added  tognilt.  It.  tsitstflf 
calsmity;  and  brings  npon  iteelf.  in  addition,  the eolnmity  of  Ond's 
din{(])roval,  the  iil>horrenc«  of  all  virtuous  nieu.uud  the  soul's  own 


134  M0BAL8  AITD  DOQKA. 

abhorrence.  Deal  faithfnlly,  but  patiently  and  tenderly,  with  this 
uvil !  It  is  no  matter  for  petty  provocation,  nor  for  personal  strife, 
nor  for  selflsh  irritation. 

Speak  kindly  to  your  erring  brother !  God  pities  him :  Christ 
has  died  for  him:  Providence  waits  for  him:  Heaven's  mercy 
yearns  toward  him  j  and  Heaven's  spirits  are  ready  to  welcome  him 
back  wilfi  joy.  Let  your  Toice  be  in  unisiin  with  ailt  those  powers 
that  God  id  using  for  hia  recovery! 

If  one  defrauds  yon,  and  exults  at  it,  he  is  the  most  to  be  pitied 
of  human  beings,  lie  has  done  himself  a  far  deeper  injury  than  he 
has  done  you.  It  is  him,  and  not  you,  whom  God  regards  with 
mingled  displeasure  and  compassion  ;  and  His  judgment  shonld 
be  yoar  law.  Among  all  the  benedictions  of  the  Holy  Mount 
there  is  not  one  for  this  man;  but  for  the  merciful,  the  peace- 
makers, and  the  i>ei-secuted  tliey  are  poured  out  freely. 

We  are  all  men  of  like  passions,  propensities,  and  exposures. 
There  are  elements  in  us  all,  which  might  have  be^n  perverted, 
through  the  successive  processes  of  moral  deterioration,  to  the 
worst  of  crimes.  The  wretch  whom  the  execration  of  the  throng- 
ing crowd  pursues  to  the  scaffold,  is  not  worse  than  any  one  of  that 
multitude  might  have  become  under  similar  circumstances.  He 
is  to  be  condemned  indeed,  hut  als<t  deeply  to  be  pitied. 

It  does  not  become  the  frjiil  and  sinful  to  be  vindictive  toward 
even  the  worst  criminals.  We  owe  much  to  the  good  Providence 
of  God.  ordaining  for  ua  a  lot  more  favorable  to  virtue.  We  all  had 
that  within  us,  that  might  have  been  pushed  to  the  same  excess. 
Perhaps  we  should  have  fallen  as  lie  did,  with  less  temptation.  Per- 
haps we  ha;-e  done  acts,  that,  in  proportion  to  the  temptation  or 
'  provocation,  were  less  excusalde  than  his  great  crime.  Silent  pity 
and  sorrow  for  the  victim  should  mingle  with  our  detestation  of 
the  guilt.  Even  the  pirate  who  murders  in  cold  blood  on  the  high 
seas,  is  such  a  man  as  you  or  I  might  have  l>een.  Orphanage  in 
childhood,  or  base  and  dissolute  and  abandoned  parents;  an  un- 
friended youth;  evil  companions;  ignorance  and  want  of  moral 
cultivation ;  the  temptations  of  sinful  pleasure  or  grinding  pov- 
erty; familiarity  with  vice;  a  scorned  and  blighted  name;  seared 
and  crushed  affections ;  desperate  fortunes ;  these  are  steps  that 
might  have  led  any  one  among  us  to  unfurl  upon  the  high  seas  the 
bloody  flag  of  universal  defiance;  io  wage  war  with  our  kind  ;  to 
live  the  life  and  die  the  death  of  the  reckless  and  remorseless  free- 


FBOTOST  AHD  JUDQS.  135 

buoter.  Many  affecting  relationships  of  hnmanity  plead  with  us 
to  pity  him.  His  bead  ouce  rested  on  a  mother's  bosom.  He  was 
once  tbeobject  of  sisterly  love  and  domestic  endearment.  Perhaps 
his  hand,  since  often  red  with  blood,  once  clasped  another  little 
loving  hand  at  the  altar.  Pity  him  then  ;  his  blighted  hopes  and 
his  crushed  heart  I  It  is  proper  that  frail  and  erring  creatures 
like  OB  should  do  so ;  should  feel  the  crime,  bat  feel  it  as  weak, 
tt^mptcd,  and  rescued  creatures  should.  It  may  he  that  when  God 
weighs  men's  crimes.  He  will  take  into  consideration  the  tempta- 
tions and  the  adverse  circumstances  that  led  to  them,  and  the  op- 
portunities for  moral  culture  of  the  offender ;  and  it  may  be  that  our 
own  offences  will  weigh  heavier  than  we  think,  and  the  murderer's 
lighter  than  according  to  man's  judgment 

On  all  accounts,  therefore,  let  the  true  Mason  never  forget  the 
solemn  injunction,  necessary  to  he  observed  at  almost  every  mo- 
ment of  a  busy  life :  "  Juoqe  not,  lest  te  TonasELVES  be  judged  : 

FOR  WHATBOETEE  JUDGMENT  TE  MEA3UBE  UNTO  0THEE8,  THE 
BAKE   SHALL  IN   TCBN   BE   MEASUBED  UNTO    TOD."      Such   18   the 

lesson  tanght  the  Provost  and  Judge. 


vni. 
IKTENDA^T  OF  THE  BUILDING. 

In  this  degree  you  have  been  taught  the  important  lesson,  that 
none  are  entitled  to  advance  in  the  Ancient  and  Accepted  Scottish 
Rite,  who  have  not  by  study  and  applicfttion  ma<le  themselTes 
familiar  with  Masonic  learning  and  jurisprudence.  The  degrees 
of  this  Eitc  are  not  for  those  who  are  content  with  the  mere  work 
and  ceremonies,  and  do  not  seek  to  explore  the  mines  of  wisdom 
that  lie  buried  beneath  the  surface.  You  still  advance  toward  the 
Light,  toward  that  star,  blazing  in  the  distance,  which  is  an  em- 
blem of  the  Divine  Truth,  given  by  God  to  the  first  men,  and 
preserved  amid  all  the  vicissitudes  of  ages  in  the  traditions  and 
teachings  of  Masonry.  How  far  you  will  advance,  depends  upon 
yourself  alone.  Here,  aa  everywhere  in  the  world.  Darkness 
stmgglcs  with  Light,  and  clouds  and  shadows  intervene  between 
you  and  the  Truth. 

When  yon  shall  have  become  imbued  with  the  morality  of  Ma- 
sonry, with  which  you  yet  are,  and  for  some  time  will  be  exclu- 
sively occnpied, — when  yon  shall  have  learned  to  practise  all  the 
virtues  which  it  inculcates;  when  they  become  familiar  to  you  as 
your  Household  Gods;  then  will  yon  be  prepared  to  receive  its 
lofty  philosophical  instruction,  and  to  scale  the  heights  upon 
whose  summit  Light  and  Truth  sit  enthroned.  Step  by  step  men 
must  advance  toward  Perfection ;  and  each  Masonic  Degree  ia 
meant  to  be  one  of  those  steps,  lilnch  is  a  development  of  a  par- 
ticular duty ;  and  in  the  present  you  are  taught  charity  and  be- 


IXTBXD.VXT  OP  TIIK   JIUILDIKO 


137 


DtttolcuiCtf ;  lo  be  to  yuur  UivthrcQ  an  i>xam]>lt'uf  vlrLuc;  toii>trecL 
jFoar  ovra  luulUi ;  and  to  cnUuiTor  tucom'ct  tliow  of  your  brethren. 

Ileru,  ue  iu  all  the  dogn'cif.  juti  Ui^t  with  tliu  viiiMt-tas  aud  the 
oiunM  uf  Dtity.  tin:  iruv  knuwR-ilf^'  of  wIi^mil-  chiimctcr  unil  alLri- 
butoi  it  bu  eV43r  biwn  u  chief  object  of  Miuonrr  topcir|K:tuat(.  To 
«ppi*uci;iU>  Httt  iufitulv  };ruiitiu'i>ii  ami  gtioilne^,  to  relv  implicitly 
Qpiiii  liia  I'roriJfDLV,  to  n-vere  uad  vnaenUe  Him  us  ibc  Supnemo 
Arcliiloct,  CraUor,  and  Lc^pslatur  uf  thu  aniveni!,  ia  tbu  first  ut 
Ma^cinif:  itut.i):& 

Tbtr  UaLicr;  uf  i]u«  Dc^vc,  uod  the  flvo  circnifas  which  jou 
niule  «nfiiad  the  Lodgo,  uIIuiIq  to  the  five  pointfi  of  fdioirstiip, 
•ud  tin'  inu-ntlc4l  to  ircull  thi-m  vividlj'  to  vourmind.  To  gn  upon 
■  )>nillivr'ji  v-mmd  or  tv  hU  n-li<.-f,  uwu  biircfoot  and  upon  ILiuly 
groimtl;  to  remcuibfrhim  in  fotirimpplicationi  to  thcDeitjr;  to 
rliiffp  him  to  your  lit-nri,  iind  prulcL-t  him  iigairixt  miilk-L'  and  i«tU- 
^>«Akiiig  ;  touplioM  him  Vfht'ii  ulxmt  to  etnnitik- uud  bill;  and  to 
five  luiii  prudeut.  houoat,  uud  friundtj  couustJ,  ikrc  dutioe  pliiiulr 
■'le  prtp(^  of  God's  great  code  of  law,  and  (irrtt  among 
I  I        -  (if  MaiutnrT. 

The  first  ti|ju  of  the  degn^u  in  HX|ireMive  of  the  diffidence  and 
humility  with  whii^h  »p  inijiiin^  into  (hi>  natnn-  iiud  ntlnlmtca  of 
Ihi  Deity;  thcHceund.  of  tho  piitfound  awo  and  rL-rcn-Miw  with 
which  vu  coutoDiplolr  Bii  glories;  and  tltc-  third,  of  the  fioTrov 
with  which  w  n-flocl  npon  ubp  infnffifiont  obsi'rvanoo  of  onr  dn- 
tiitA.  tuiii  our  inijH'rlV-i'i  <Nimplium-e  nitli  Hiti  ^atiitpa. 

The  diatitiguishini;  property  of  man  in  to  search  for  aod  follow 

^«A«r  truth.    Thervfiin-v  whvii  nOoxwl  ftx)m  our  ncccsMry  carea 

cunccnu,  wc  Ihirn  cov<-t  to  ecc,  to  hear,  and  to  learn  mmo- 

what;  aud  we  cittccm  knowledge  of  thmgfi,  citbrr  ohecurc  or  won- 

,1  _  .1   ■    )je  the  uidispc II table  mwinB  of  living  happily.    Trath» 

>',  and  Candor  are  most  a^e«Ahle  to  iba  nature  of  man- 

kind.     WbalvTvr  m  virtnoiid  cun^iFit^  cither  in  Si^ipictty,  and  the 

1 r-inn  of  TratJi;  or  in  thi'  pn-iMTvation  of  Human  Society, 

_'  ui  vv4!ry  inun  hiH  dm*,  and  olx^c-rvinfc  the  Giith  of  con- 

tnat^:  or  in  thi;  gnntnt-ss  and  tirmm-»i  of  an  clcvnt^rd  and  iiiianb- 

-dn«d  mind;  or  iu  obucrnnfr  onkrond  ifgnlurity  in  all  our  words 

iin  all  our  actions;  in  which  «onwtMwler«tioii  and 'IVmpvirance. 

MaAonry  has  in  all  timos  roligiou^ly  pmwrved  that  enlightened 
faith  &om  which  Iloir  i;ubltnie  Devoted tieiut,  the  sentiment  of  Fra- 
teroity  fruitful  of  j{ood  works,  the  spirit  of  indulgeuw  and  puace. 


138  KORALS  AND  DOGMA. 

of  sweet  hopes  and  effectual  consolations;  and  inflexibility  in  the 
accomplishment  of  the  most  painfal  and  ardnonB  dnties.  It  baa 
always  propagated  it  with  ardor  and  perseverance;  and  therefore 
it  labors  at  the  present  day  more  zealously  than  ever.  Scarcely  a 
Masonic  discourse  is  pronounced,  tliat  does  not  dBmonstrate  the 
necessity  and  advantages  of  this  faith,  and  especially  recall  the  two 
constitutive  principles  of  religion,  that  make  all  religion, — love  of 
God,  and  love  of  our  neighbor.  Masons  carry  tliese  principles  into 
the  bosoms  of  their  families  and  of  society.  While  the  Sectarians 
of  fonner  times  enfeebled  the  religious  spirit,  Masonry,  forming 
one  great  People  over  the  wliole  globe,  and  marching  under  the 
great  banner  of  Charity  and  Benevolence,  preserves  that  religions 
feeling,  strengthens  it,  extends  it  in  its  purity  and  simplicity,  as  it 
has  always  existed  in  the  depths  of  the  human  heart,  as  it  existed 
even  nnder  the  dominion  of  the  most  ancient  forms  of  worship, 
but  where  gross  and  debasing  superstitions  forbade  its  recognition. 

A  Masonic  Lodge  should  resembles  bee-hive,  in  which  all  the 
members  work  together  with  ardor  for  the  common  good.  Mar 
sonry  is  not  made  for  cold  souls  and  narrow^minds,  that  do  not 
comprehend  its  lofty  mission  and  snblime  apostolate.  Here  the 
anathema  against  lukewarm  souls  applies.  To  comfort  misfortune, 
to  popularize  knowledge,  to  teach  whatever  is  true  and  pure  in  re- 
ligion and  philosophy,  to  accustom  men  to  respect  order  and  the 
proprieties  of  life,  to  point  out  the  way  to  genuine  happiness,  to 
prepare  for  that  fortunate  period,  when  all  the  fractions  of  the 
Human  Family,  united  by  the  bonds  of  Toleration  and  Frater- 
nity, shall  be  hut  one  household, — these  are  labors  that  may  well 
excite  zeal  and  even  enthusiasm. 

We  do  not  now  enlarge  upon  or  elaborate  these  ideas.  We  but 
utter  them  t^  yon  briefly,  as  hints,  upon  which  you  may  at  yonr 
leisure  reflect.  Hereafter,  if  you  continue  to  advance,  they  will  be 
unfolded,  explained,  and  developed. 

Masonry  utters  no  impracticable  and  extravagant  precepts,  cer- 
tain, because  they  are  so,  to  be  disregarded.  It  asks  of  its  initiates 
nothing  that  it  is  not  possible  and  even  easy  for  them  to  i)erform. 
Its  teachings  are  eminently  practical ;  and  its  statutes  can  bo 
obeyed  by  every  just,  upright,  and  honest  man,  no  matter  what  his 
faith  or  creed.  Its  object  is  to  attain  the  greatest  practical  good, 
without  seeking  to  make  men  perfect  It  does  not  meddle  with 
the  domain  of  religion,  nor  inquire  int>  the  mysteries  of  regen- 


ISn^DAST  OF  TEE  Bm.DIKO. 


130 


kFn 


eration.  It  tmchvt  ih.om  truths  Uml  ore  trritlea  b;  tlic  Sngcr  of 
Gen]  opon  tlio  bvarl  of  iniui,  tbcNso  views  of  duty  whioh  baro  hpvii 
wMD^lit  oat  by  Uic  niciliuitkme  of  thv  sluilioux,  contirnKiI  by  Ibo 
aJlegiaDce  of  tbe  good  and  wiec,  and  stamped  m  eiorling  by  tbo 
rrflpoDw  tbfiy  Qnd  in  OT«ry  oncorrupcod  mind.  It  docs  not  dog- 
matize, Dor  fftioly  imagiue  do«^iiiulic  <x-rtainty  to  be  ulluiimbli^. 

Sfasoniy  dues  not  occupy  it«elf  wilb  crying  dowu  tliis  world, 
triih  iu  epiondid  bcant;,  Ha  tbrilling  intcivflts,  its  glorious  works, 
itA  uoklc  and  boly  affections;  nor  oxhort  tis  lo  detach  uur  licaria 
bvm  tbia  voriblj  life,  as  empty,  ficetiug,  and  unwortliy,  and  fix 
tbem  npOD  He«TCO,  as  tb«  only  sphere  detierving  the  lore  of  tbe 
loving  or  tbe  meditation  of  tht^  wise.  It  tt-aches  that  man  has 
bigb  datieK  to  pcrfurm,  and  a.  high  dL>stinv  lo  fullill,  on  this  c-arib ; 
that  this  world  is  noL  mi'iely  the  portal  to  another;  and  that  tliia 
life,  though  not  oar  only  one,  ia  an  inttgnd  oiif.  and  ihe  particular 
one  with  which  wc  arc  borr  meant  to  be  oonwrnt-d ;  tbiit  the  Praj- 
tDt  ia  onr  scene  of  action,  and  the  Futuni  for  epcctilation  and 
for  Inut ;  I  hat  man  was  ernt  iip.>a  the  esirlb  to  live  in  it,  lo  enjoy 
it,  to  ftiidy  it,  to  lnvi>  it,  to  omlu'lii^h  it,  to  mnkc  the  moit  of  jt. 
It  is  his  country,  on  which  be  should  lavi^ih  his  afTeotious  and  his 
efforts.  It  if:  here  bi<i  influenceg  are  to  op^-rate.  It  in  bis  lionse, 
and  nut  a  Unt ;  bis  home,  and  noi  meifiy  a  sclioo).  Hv  is  siut 
into  this  world,  not  to  be  ooiititantlT  hankering  after,  drvaming  of, 
pn-parin;;  for  iinotber;  bnt  to  do  his  duty  and  fulfill  his  dcstiiiy 
on  thie  earth ;  to  do  all  that  Ucb  in  his  powor  to  improve  it,  to 
rmderit  a  scen«  of  elevated  happiness  to  himscir,  tu  thosB  aronod 
Wm,  to  those  that  aru  to  como  aftt-r  him.  Hin  lifu  hL-re  is^nW  of 
hti  immortality:  and  this  world,  also,  is  iiniong  the  stun. 
And  Uma,  Masonry  t«aches  09,  viU  man  best  pn^paru  fur  tbat 

tare  wbirb  he  bo)ie8  fur.  Ilie  Unseen  oannot  hold  a  higher 
[pUes  in  our  aGTections  than  the  Seen  and  tliv  Familiar.  Thu  kw 
of  OUT  being  ia  Love  of  Life,  and  ito  interests  and  adumments; 
love  (if  the  world  in  which  our  lot  is  cast,  engrossment  with  tbo 
interests  and  aOectious  of  earth.  Kot  a  low  or  SL>nsnal  lovo;  not 
love  of  wealth,  of  (utac,  of  casi-,  of  power,  of  spleador.  Not  low 
worldlineS!!  J  but  the  love  of  Earth  us  the  giinlen  on  which  the 
Creator  hue  luvisbcd  such  miracles  of  hemity;  as  thi;  habitation 
of  bomanityj  the  arena  of  its  ooullicts,  the  gocdc  of  its  illimitable 
pnigrv^  thi*  dwelling-plaoc  of  tbe  wise,  lb«  good,  the  activ.?,  the 
loTtng,  and  tbo  dear;  tbo  place  of  uppurtuiiit;  for  tbe  di'velopmcnt, 


140  MORALS   AND    DOGXA. 

by  means  of  ain  and  suffering  and  sorrow,  of  the  noblest  passions, 
the  loftiest  Tirtuos,  and  the  tcnderest  sympathies 

They  take  very  nniirofitable  jiains,  who  endeaTor  to  peranade 
men  that  thoy  are  ohJigitl  wliolly  to  despise  this  world,  and  all  that 
is  in  it,  even  whilst  tliey  tlicniselveslive  here.  Giod  hath  not  taken 
all  that  pains  in  funning  and  framing  and  furnishing  and  adorn- 
ing the  world,  that  they  who  were  made  by  Him  to  lire  in  it 
should  despise  it.  It  will  be  enough,  if  they  do  not  love  it  too  im- 
moderately. It  is  useless  to  attempt  to  extinguish  all  those  auc- 
tions and  passions  which  are  and  always  will  be  inseparable  from 
human  nature.  As  long  as  tlie  world  lasts,  and  honor  and  virtae 
and  industry  have  reputation  in  the  world,  there  will  be  ambition 
and  emulation  and  appetite  in  the  best  and  most  accomplished  men 
in  it;  and  if  tliere  were  not,  more  barbarity  and  vice  and  wicked- 
ness would  cover  every  nation  of  the  world,  than  it  now  sufifeis 
under. 

Those  only  who  feel  a  deep  interest  in,  and  aflfection  for,  thia 
world,  will  w<irk  resolnfely  for  its  amelioration.  Those  who  nnder- 
vahie  this  life,  naturally  become  querulous  and  discontented,  and 
lose  their  interest  in  thi^  welfare  of  their  fellows.  To  serve  them, 
and  BO  to  do  our  duty  as  Masons,  we  must  feel  that  the  object  ia 
worth  the  exertion;  and  be  content  with  this  world  in  which  God 
has  placed  us,  until  He  permits  us  to  remove  to  a  better  one.  He 
is  here  with  us,  and  does  not  deem  this  an  unworthy  world. 

It  is  a  serious  thing  to  defame  and  belie  a  whole  world ;  to  speak 
of  it  as  the  abode  of  a  poor,  toiling,  drudging,  ignorant,  contempt- 
ible race.  You  would  not  so  discredit  your  family,  your  friendly 
circle,  your  village,  your  city,  your  country.  The  world  is  not  a 
wretched  and  a  worthless  one ;  nor  is  it  a  misfortune,  but  a  thing 
to  be  thankful  for,  to  be  a  man.  If  life  is  worthless,  bo  also  is  im- 
mortality. 

In  society  itself,  in  j,hat  living  mechanism  of  human  relation- 
Bhii>s  that  spreads  itself  over  the  world,  there  is  a  finer  essence 
within,  that  as  truly  moves  it,  as  any  power,  heavy  or  expansive, 
moves  the  sounding  manufactory  or  the  swift-flying  car.  The 
man-machine  hurries  to  and  fro  upon  the  earth,  stretches  out  itB 
hands  on  every  side,  to  toil,  to  barter,  to  unnumbered  labors  and 
enterprises;  and  almost  always  the  motive,  that  which  moves  it, 
is  something  that  takes  hold  of  the  comforts,  affections,  and  hopes 
of  social  existence.     True,  the  mechanism  often  works  with  diffi- 


ISTEKDAXT  OF  THE  BUaDlSO. 


141 


I'oltT.  (Ira^  bcuvilr.gratce  tuidBfireams  witb  lianh  colliskiR.  True, 
Ui«  wt^noe  nf  fiiit^r  nKjIirc,  Incoming  intermixed  witli  baser  aiul 
-I  ■    r  ■  .  nrtoij  clogs,  iihatmcttt,  jiirs.  mid  deningts  tlio 

'    '      '  .'Hi  iif  mcini  life.     Bnt  Iil-  u  iivillii.-r  gnitoriil  nor 

wiir.  vho  lucikf  rirQically  on  all  IliU,  ami  irtaf^  the  fine  ienav  or 

'  '  "  'ii  ila  p<T¥<Tiii(«ia,     That  I  can  In-  n  friernf,  that  I  can 

:.  ihoug-Ii  it  wi-rc  Imt  om;  in  tlic  world:  tli«(  fa<^t.  iliat 
vondronR  good  forluii«,  ve  mny  ed  ngainet  ftll  (lie  snOTfrings  of 
cinr  fflc-ial  nnttirc.  Thut  Ibfre  is  sitrh  a  platf  on  earth  jw  a  An(w^ 
thnl  r(!M>n  atiil  gant-limrj  iif  in-itnlli'tl  nnJ  fihi>.>ldeii  jnv,  wo  diav 
wtagainet  all  thfrsnrrounding  dcsulatlonE  of  Ufe.  That  one  can 
In*  a  Inie,  Buriiil  m:ui.  tan  i^pi'iilc  his  Itiio  ihuu^lil^  amidxl  all  thu 
joBgliii;^  tif  ixititjiivir?)'  uiid  tho  wnrrinj^  ur  upiiiiuiu;  that  fact 
tmm  within,  nntweighfe  all  furls  IVoin  iritliont. 

In  ihf  viiihlc  aspt-ci  Anil  action  of  g<n'icly,  oHm  TopuUive  uud 
anmijing,  vc  arc  Apt  tft  Xnw  the  dne  »fii!>.'  of  ita  juvi'ilik-  hl«ss* 
in^  As  in  Nnlnrc  it  in  not  tho  cnnr>o  and  pBlpRlilc,ROt  BoiU  and 
mins.  nor  i-vcn  fl«-ldg  mul  flowers,  tliiit  mi-  sn  lioantifiil,  as  tho  in- 
visilih-  *i]iint  of  wisilnm  and  Wan ty that pcrrjidpg  it;  so  in  Rodety, 
it  ia  tlic  iDiisihte.  ami  MicrL-fure  unnbE«rT«(l,  (hat  istnoat  bcaultfnl. 

Wlmi  nencs  l.lif-  ann  of  toil  ?  tf  mnn  mindM  himself  nloni', 
tc  would  flins  <!'■**"  thi"  ^ruAa  and  a\c,  and  rush  to  tho  desert ;  or 
rmiin  tbrongh  (he  vorld  as  a  wildtnwM,  and  make  tliot  world  a 
df'Wrt.  Hlfl  homy,  n-liich  he  swjs  nol,  jioHmps,  bnt  onco  or  twice 
in  a  ilay,  ia  X\w  iiivi^iblt?  bond  of  tin-  world.  It  \&  the  good,  strong, 
and  nohk  faith  that  niva  liavf  in  oacfa  other,  vbirfa  givra  the  lot- 
tlwil,  t'haractiT  (o  bosinLtes,  iruilc.  and  commerce.  Fraud  occurs  in 
tho  nwh  of  linsincs*;  but  it  is  the  esccpiion.  Honuaty  is  llie 
rale ;  and  all  (lie  fruiids  iu  the  world  cannot  (mlt  Iho  grwt  boud  of 
hnmiiu  vonlld<-nc«.  If  Iboy  could,  cociiuerce  vonid  furl  its  soils 
\«Xi  f'X«ry  ffn,  iind  idl  the  citifs  of  thi<  wurld  would  cnimhic  into 
ruins.  1*he  bare  chamcter  of  a  man  ou  the  otlier  aidu  of  th*! 
world,  wboro  ynn  nuver  saw.  whom  you  never  will  sei-.  j-on  hold 
gwid  fvr  a  bond  of  thuuMiuda.  The  muat  utriking  ffumrv  of  tin- 
jHiliticoI  Btat(>  ia  not.  ^(ivunuiK-nts,  nor  conetitiitioui^,  nor  laws,  nor 
i-narlmi-nts,  nor  the  judicial  power,  nor  the  police;  bnt  the  miinjr- 
sal  will  of  till'  people  lo  be  govcrmvl  by  the  common  weal.  Take 
(ilT  tliat  mtrainl,  and  uo  go\'ernint<nt  ca  rartU  conid  stand  for  an 
hmir. 

Of  tbo  irmny  teachings  of  Masonry,  one  of  tlie  moet  ralnabic  ia. 


M'i  UOBALS   AXD   DOQKA. 

that  vc  shonld  not  depreciate  this  life.  It  does  not  hold,  that 
when  we  reflect  on  the  destiny  that  awaits  man  on  earth,  we  ought 
to  bedew  his  cradle  with  onr  tears ;  bnt,  like  the  Hebrews,  it  hails 
the  birth  of  a  child  with  joy,  and  holds  that  his  birthday  should 
be  a  festival. 

It  has  no  sympathy  with  those  who  profess  to  have  proved  this 
life,  and  found  it  little  worth ;  who  have  deliberately  made  up 
their  minds  that  it  is  far  more  miserable  than  happy;  becanse  ita 
employments  arc  talious,  and  their  schemes  often  hafiled,  their 
friendaliips  broken,  or  tboir  friends  dead,  its  pleasures  palled,  and 
Hi  honors  faded,  and  its  paths  heaten,  familiar,  and  dull. 

JIasonry  deems  it  no  mark  of  great  piety  toward  God  to  di»- 
liuruge,  if  not  despise,  the  state  that  He  has  ordained  for  us.  It 
does  not  absurdly  set  up  the  claims  of  another  world,  not  in  com- 
parison merely,  but  in  competition,  with  the  claims  of  this.  It 
looks  upon  both  as  parts  of  one  system.  It  holds  that  a  man  may 
make  the  best  of  tliis  world  and  of  another  at  the  same  time.  It 
does  not  teach  its  initiates  to  think  better  of  other  works  aud  dis- 
pensations  of  God,  by  thinking  meanly  o^  these.  It  does  not  look 
upon  life  as  so  much  time  lost;  nor  regard  its  employments  as 
trifles  unworthy  of  immortal  beings  ;  nor  tell  its  followers  to  fold 
their  arms,  as  if  in  disdain  of  their  state  and  species;  but  it  looks 
soberly  and  cheerfully  upon  the  world,  as  a  theatre  of  worthy 
action,  of  exalted  usefulness,  and  of  rational  and  innocent  enjoy- 
ment. 

It  holds  that,  with  all  its  evil-,  lift-  is  a  blessing.  To  deny  that 
is  to  destroy  the  basis  of  nil  reliLrimi,  natural  aud  revealed.  The 
very  foundation  of  all  religion  is  laid  on  the  firm  belief  thai;  God 
is  good  ;  and  if  this  life  is  nn  evil  and  a  curse,  no  such  belief  can 
be  rationally  entertained.  To  level  our  satire  at  humanity  and 
human  existence,  as  mean  and  contemptible  ;  to  look  on  this  world 
as  the  habitation  of  a  miserable  race,  fit  only  for  mockery  and 
scorn ;  to  consider  this  earth  as  a  dungeon  or  a  prison,  which  has 
no  blessing  to  offer  but  escape  from  it,  is  to  extinguish  the  primal 
light  of  faith  and  hope  and  happiness,  to  destroy  the  basis  of  reli- 
gion, and  Truth's  foundation  in  the  goodness  of  God.  If  it  in- 
deed be  BO,  then  it  matt«rs  not  what  else  is  true  or  not  true ;  spec- 
ulation is  vain  and  faith  is  vain ;  and  all  that  belongs  to  man's 
highest  being  is  buried  in  the  mins  of  misanthropy,  melancholy, 
and  despair. 


nSTBKDAKT  OP  TUB  BirrLDIM). 


1<IS 


Our  love  of  tifej  the  tenacitjr  wifh  which,  in  ioirow  and  iiuil«r- 
log,  vo  dibg  to  it:  our  »ttac])m«tit  to  our  home,  to  the  spot  that 
gjtvo  UB  birth,  tonnt  plao",  however  rude,  tiiiHi;;litl}'.  or  bumui,  un 
which  the  hidtor;  of  onr  ycara  hua  been  vrittcn,  all  sbov  how  iluur 
ftTC  the  tiea  of  kindred  and  sodutir.  Misery  makes  a  greater  im- 
Iin-isiun  upon  U8  llian  hiipiiintwa;  becaast  tht*  ropmcr  ia  not  ihi- 
habit  nt  our  inlnds.  Ii  is  a  eimiige,  unusual  guest,  and  ire  are 
more  conscions  of  Ite  presence.  Happiness  lives  with  us,  aud  we 
forget  it  It  does  not  exciti*  ns,  hot  disnirb  the  order  and  couree 
uf  oor  thoDghti.  A  great  agunj  'm  nii  ciiocb  in  our  life.  We  re- 
member onr  sfflictioDs,  m  ive  do  tJm  atorm  and  earthquake; 
bocanEe  they  are  out  of  the  pomniim  coiipgo  of  things,  ITioy  arw 
liko  dUastrong  events,  recxmled  bec-aii^f  extraordinary;  aud  with 
wliole  and  nnnnticvd  perinda  of  pniepenty  betwr«n.  We  mark 
tind  tfigniiliM-  Ihp  titntH  of  c»lumiiy ;  but  matiy  huppv  Hays  and 
uuu»U-d  periods  of  cnjopiifiit  pu£s.  that  are  unrecur<li-d  fitU^r  in 
tJi*  hnok  of  manory,  or  In  rhe  scajity  annate  of  our  thankagiving. 
We  ar«  tittle  disptificd  ai^d  \i^is  abb*  to  mil  up  from  the  dim  retoein- 
bmncm  of  our  paijt  yrarR,  t}ie  ix^aoffnl  miimcntft,  tlie  caijr  sensa* 
tiona.  the  bright  thonghts,  the  quiet  rcTcrics,  the  throngs  of  kind 
aflit-tionit  in  irliich  life  flowoi]  on.  brurinf^iis  utniosl  unconsciouBly 
DpoD  ii«  hoBom.  b'^cunw  it  bore  as  oalmlT  and  gently. 

Life  is  not  only  ^xxl ;  bnt  ft  bos  been  glnriuns  in  the  experience 
or  millions.  Tho  gtnrj'ofatt  hnman  rirtne  clothes  il  The  spten- 
don  ijf  detotednfBe,  benelicwico,  and  heroism  are  upon  it:  the 
rrom  of  a  Lhooaand  martyrdoms  is  upon  it«  brow.  The  bright- 
ness of  the  Honl  sliim-s  through  thid  Ti^ilik  and  eometimea  dnrk- 
med  life;  through  all  its  eurrounding  carca  and  lattora.  The 
hninbU-Bt  iifo  may  feel  ita  connection  with  ita  Infinite  Souroi-. 
There  to  something  miglity  in  the  frail  inner  man;*  soinettiiag  of 
immortality  in  this  momentary  and  transient  being.  The  mind 
■tTRlchea  aaay,  on  every  side,  into  infinity.  Its  thoughia  itaah 
abroad,  far  into  the  bonndtexs,  the  immeasurable,  the  infinite;  far 
into  the  great,  dark,  titming  future;  and  become  |>ower8  and  iu- 
QlKUicca  in  other  ajfCfu  To  know  its  wondorftil  Anthor,  lo  tiring 
down  wiadnm  from  tlio  Kiernal  Stars,  to  bmr  upward  ita  homiigc, 
gnilitiid(%ajid  love,  to  the  Rulrrof  all  worlds,  to  tie  immortal  in 
onr  inflotncf-a  proJLTt«-d  far  into  the  aton-.approaehing  Futnre, 
makes  life  moat  wurtliy  and  moat  glorious. 

Life  is  the  wondi-rful  creation  of  God.    It  is  light,  sprung  teom 

10 


144  XOBALS  AXD  DOOMA. 

void  dorkncBB;  power,  vaked  from  inertnesa  and  impotence ;  be- 
ing created  from  nothing;  ond  the  contrast  may  weJl  enkindle 
wonder  and  delight.  It  is  a  rill  from  the  infinite,  OTerflowing 
goodness;  and  from  the  moment  when  it  first  gnshes  up  onto  tlw 
light,  to  that  when  it  mingles  with  the  ocean  of  Eternity,  that 
Goodness  attends  it  and  ministers  to  it.  It  is  a  great  and  glorious 
gift.  There  is  gladness  in  its  infant  voices;  joy  in  the  buoyant 
step  of  its  yonth ;  deep  satisfaction  in  its  strong  matnrity;  and 
peace  in  its  quiet  age.  There  is  good  for  the  good ;  virtue  for  the 
faithful ;  and  victory  for  the  valiant  There  is,  even  in  this  hnm- 
ble  life,  an  infinity  for  those  whose  desires  are  bonndless.  There 
are  blessings  upon  its  birth ;  there  is  hope  in  its  death  ;  and  eter^ 
nity  in  ita  prospect.  Thus  earth,  which  binds  many  in  chains,  is 
to  the  Mason  both  the  starting-place  and  goal  of  immortality. 
Many  it  buries  in  the  rubbish  of  dull  cares  and  wearying  vanities ; 
but  to  the  Mason  it  is  the  lofty  mount  of  meditation,  where 
Heaven,  and  Infinity  and  Eternity  are  spread  before  him  and 
around  him.  To  the  lofty-minded,  the  pure,  and  the  virtnous,  this 
lifi;  is  the  beginning  of  Heaven,  and  a  iiart  of  immortality. 
■  God  hath  appointed  one  remedy  for  all  the  evils  in  the  world  ; 
and  that  is  a  contented  spirit.  We  may  be  reconciled  to  poverty 
and  a  low  fortune,  if  we  suffer  contentedness  and  eqnanimity  to 
make  the  proportions.  No  man  is  poor  that  doth  not  think  him- 
w'lf  so  ;  but  if,  in  a  full  fortune,  with  impatience  he  desires  more, 
he  jiriK-luims  his  wants  and  his  beggarly  condition.  This  virtue 
(if  contcntt.'dness  was  tho  sum  of  all  the  old  moral  philosophy,  and 
is  of  most  universal  use  in  the  whole  course  of  our  lives,  and  the 
only  instrument  to  ease  the  burdens  of  the  world  and  the  enmities 
Iff  Had  chances.  It  is  the  great  reasonableness  of  complying  with 
111'-  Divine  Providence,  which  governs  all  the  world,  and  hath  so 
iinli'H'd  US  in  the  administration  of  His  great  family.  It  is  fit  that 
(iud  Hlmuld  dittpcnsc  His  gifts  as  He  pleases;  and  if  we  murmar 
)ii-n-,  WK  may,  at  the  next  melancholy,  be  troubled  that  He  did  not 
iiink<-  iiH  to  he  angels  or  stars. 

\V''  oiirwlvfts  make  our  fortunes  good  or  bad;  and  when  God 
IcIh  Iimhm;  u  Tyrant  upon  us,  or  a  sickness,  or  scorn,  or  a  lessened 
forlriiKi,  if  wi-  fi'iir  to  die,  or  know  not  how  to  be  patient,  or  are 
(inmd,  or  covetous,  then  the  calamity  sits  heavy  on  ue.  But  if  we 
kunw  h(iw  to  niunage  a  noble  principle,  and  fear  not  death  so  mncb 
UN  iL  (liHiiuiKtit  action,  and  think  impatience  a  worse  evil  that,  a 


ISTEXDAST  OF  tUR  BCtLDIKO. 


]«« 


r,  m\i  pride  to  hi)  ibo  prtiitt'st  disgnuw  iis  wpII  as  llie  groaWst 
lliUv.  mid  povert^v  far  preferable  lo  the  torments  of  avaricu,  wo  may 
atill  bear  an  cvtn  oiiud  anti  imilo  at  tile  rererees  of  fMrtone  aud 
tiw  ill-iiflttirr  uf  Fat«. 

If  tliou  bast  lo&l  thy  Ijuiil,  do  not  abo  lose  thy  constaocy;  and 
if  thoa  ntistdie  8oou«r  thuu  others,  or  thoo  thon  did^t  eicpcct,  jet 
do  not  (lit'  im]>aiii-iiUy.  Fop  no  chareo  is  eril  to  him  that  is  con- 
tent, ntid  to  II  tnun  luitliing  i«  tniEemljIe  uiilpst  it  l)<.>  DiLrcuHuiinhle. 
Ho  man  oui  oiake  anotlier  man  Co  be  lus  s1aT«,  unk-sA  Chat  oilier 
hsih  first  rnslnvt-d  himself  to  life  and  death,  to  pleasure  or  p*in, 
lmh"ipi!  'ir  four;  (i^mnmnd  Ihrsje  paAsiimo,  und  you  are  fifer  than 
the  Parthian  Kings. 

Whi:n  An  cncnir  rcprfitches  ua,  lut  ua  look  on  him  as  an  impar- 
tlal  ivlat<ir<if  our  faults;  for  iw  will  teti  nstnicr  than  our  fondest 
(H^nd  will,  and  ve  may  furgivo  hU  angvr,  while  wo  malio  nse  of 
thf  '  -  of  his  dcclii Illation.  Tlio  ox,  when  he  Is  wi»ary, 
tn-n:  -.  and  if  tbtre  Im:  nollitiig  <-W  in  abiii<6,  hut  tluit  it 

ouik««  us  tu  walk  warily,  und  tread  dure  Tor  fear  of  oar  en«tn!e8, 
that  is  ti«Ut-r  tliun  io  Ix^  flutton-d  into  pride  luiil  cwnOe^sntKi. 

If  thoii  fiilivat  from  tliy  i-iuployment  in  public,  l&ke  Eanctnary 
[a  iin  honest  rotiremont,  bcin^  indiffert-nt  to  thy  gain  abroad,  ur 
thy  Rnfptyul  home.  When  the  north  wind  faluniii  hard, and  it  raius 
aadly.  We  do  uut  sit  duirn  in  it  and  cry;  hut  defend  ouraelTea 
aijuiuirt  it  with  a  varm  ganneut,  or  a  good  Etv  and  a  dry  roof.  So 
when  the  ritorm  of  a  siid  niisohance  hc-ule  upon  our  spirits,  wc  may 
turn  it  inio  something  tliut  is  good,  if  wo  itikiIvp  to  make  it  to; 
nod  with  equanimity  and  patience  may  shelter  ourselves  f>oin  iti 
inclemi'tit  pilil>-»8  }K>lting.  If  it  dwelop  onr  p«ti»nce,  and  givt 
eacoMiJin  for  ht^roie  endunmce,  it  hnlh  done  ua  ^ooU  enough  to  re- 
compeunt  n«  sufficiently  for  all  the  tem[>oraI  ittniction;  for  so  « 
vtsr  man  thnll  oTermIc  his  atar«;  and  hare  a  grtater  inftiience 
apctti  Ilia  otvn  content,  than  all  the  ounhtelluttonij  and  pltiuets  of 
tlw  linoamcnl. 

Compare  not  thy  condition  with  the  fcir  aboT«  tb«>,  but  to  oe- 
can  ihy  evintcnl,  look  apon  those  thonaanda  with  whom  tlwo 
troaldwt  not,  for  any  interest,  ciiauge  thy  fortoQO  and  conditioik 
A  loMIer  must  not  think  himself  unproepcpoiu.  if  he  Ix*  not  sue- 
eeasful  as  .\li-T»uderor  WullingtoD ;  nor  :iuy  niau  deem  bimiic-!f 
aafortmiat*]  tliiit  \w  hath  not  (he  wealth  of  Rolhschltd;  but  raihcr 
let  th«  former  rejoice  that  he  is  not  leeaened  like  the  many  gcncrab 


146  MOEALS  AND   DOGMA. 

who  vent  dovs  horse  aod  mftn  before  Nspoleoo,  and  the  latter 
thai,  he  is  not  the  beggar  who,  bareheaded  in  the  bleak  viiiter 
wind  holds  out  bis  tattered  bat  for  charitT.  There  may  be  maoy 
vho  are  richer  and  more  fortanate ;  but  many  tbouBands  who  are 
very  miserable,  compared  to  tbee. 

After  the  vorst  assaults  of  Fortane,  there  Till  be  Bometfaing 
left  to  UB,— a  merry  countenance,  a  cheerful  spirit,  and  a  good  con- 
science, the  Providence  of  God,  our  hopes  of  Heaven,  our  charity 
for  those  who  have  injured  us ;  perhaps  a  loving  wife,  and  many 
friends  to  pity,  and  some  to  relieve  us ;  and  light  and  air,  and  all 
the  beaaties  of  Xatnre;  we  can  read,  discourse,  uid  meditate ;  and 
having  still  these  blesEings,  we  should  be  much  in  love  with  Bor- 
row and  peevishness  to  lose  them  all,  and  prefer  to  sit  down  oa 
our  little  handful  of  thorns. 

Enjoy  the  blessings  of  this  day,  if  God  sends  them,  and  the  evila 
of  it  bear  patiently  and  calmly  ;  for  this  day  only  is  ours :  ve  are 
dead  to  yesterday,  and  we  are  not  yet  born  to  the  morrow.  When 
our  fortunes  are  violently  changed,  onr  spirits  are  unchanged,  if 
they  always  stood  in  the  suburbs  and  expectation  of  sorrows  and 
reverses.  The  blessings  of  immunity,  safeguard,  liberty,  and  in- 
tegrity deserve  the  thanksgiving  of  a  whole  life.  We  are  qqit  fhim 
a  thousand  calamities,  every  one  of  which,  if  it  were  upon  us, 
would  make  ns  insensible  of  our  present  sorrow,  and  glad  to  re- 
ceive it  in  exchange  for  that  other  greater  affliction. 

Measure  your  desires  by  yotir  fortune  and  condition,  not  your 
fortunes  by  your  desires ;  be  governed  by  your  needs,  not  by  your 
fancy ;  by  nature,  not  by  evil  customs  and  ambitious  principles. 
It  is  no  evil  to  be  poor,  but  to  be  vicious  and  impatient  Is  that 
beast  better,  that  hath  two  or  three  mountains  to  graze  on,  than 
the  little  bee  that  feeds  on  dew  or  manna,  and  lives  upon  what  falls 
every  momiag  from  the  store-houses  of  Heaven,  clouds  and 
Providence  ? 

There  are  some  instances  of  fortune  and  a  fair  condition  that 
cannot  stand  with  some  others ;  but  if  you  desire  this,  you  must 
lose  that,  and  unless  you  be  content  with  one,  yon  lose  the  com- 
fort of  both.  If  you  covet  learning,  you  must  have  leisure  and  a 
retired  life ;  if  honors  of  State  and  political  distinctions,  you  must 
be  ever  abroad  in  public,  and  get  experience,  and  do  all  men's 
bnsiness,  and  keep  all  company,  and  have  no  leistire  at  all  If  yoa 
will  be  rich,  yon  must  be  frugal;  if  you  will  be  popular,  you  most 


INTCKDA^KT  OP  THK    BDILDIKG. 


147 


bebouDtiral;  if  b  philoiopbcr,  ;vu  inuet  despise  nchec  If  yoii 
would  be  faniouB  us  EiiojiuuoQdas,  aooept  also  bta  puvtrty;  fur  it 
iidUod  lurtre  to  bis  person,  nud  eni'j  to  bia  fortuue,  and  bis  viriue 
without  it  could  not  Itava  been  so  excellent.  If  you  woald  buve 
the  rrpulaiioti  of  amartrr.  yon  mti&t  iieedti  ncccpt  his  peraeciitioti; 
if  of  a  benefactoraf  the  world,  the  world's  injofltioe;  iftruly  great, 
Jou  raiiet  expect  Lo  8o«  Uic  loob  prefer  leaeer  men  to  jourself. 

Qod  e6t{.'<^nu  it  one  of  Hia  glorJve,  that  Hv  bringa  good  out  of 
■tQ;  atid  thercfotv  it  wk'Xv  but  n-ttsuu  we  should  Inist  Him  La 
grifvrn  IliJuwu  irurld  as  H«  pletues;  and  tbat  we  (rhmild  patiently 
wail  until  the  ubuii^*  cutnvtb,  or  the  n'SHoa  is  ilisoi)V0n>d. 

A  Mmou's  contvulodociis  must  by  uo  meaiiM  bi<  a  iiivrc  o»nt«nted 
aelfi«faDe««,  like  hi£  who,  i;omrurlabU-  himiwlf,  i«  indifTcrmt  to  this 
duKomfurt  of  rtlhitn.  Tbcm  will  ivlwuye  be  in  thid  world  wrougs 
to  fcrgire,  suircrin^  to  nllpriati?,  sorrow  asking  for  8yinpath]r,  ne- 
OMHilies  and  dastitntion  to  relieve,  iind  nmplo  occiisioa  for  the 
«x«cise  of  active  ebaritjr  nnd  twDuflnGnoes.  And  he  who  sitti  qD' 
connrmud  amidst  it  all,  pcrhxpt;  enjoying  bis  own  cotnforta  and 
luxuries  tile  more,  by  cuntnuting  tlu-ni  with  the  hungry  nndmg- 
gvd  drrtitution  and  ehiwring  mieory  of  bis  fc-Uowe,  in  not  con- 
tonh'd,  but  ei-lfish  and  uiifcvlitig. 

Itie  thcMdd«vt  of  nil  sights  upon  thUcitrtb,  that  of  a  mua  lazy 
nod  laxurioDH.  or  hard  and  peourionK,  to  whom  want  ap^veols  in 
vttiii,  a.n(l  niinVrinj;  cries  in  ah  unknown  tongue.  The  m»n  wlioie 
ba<ty  Btigcr  hurries  him  into  viotcnre  and  crime  is  not  half  so  un> 
worthy  to  Mn*  He  is  the  fiuthle^D  steward,  that  embesxies  what 
Ctod  has  giv^-D  him  in  trust  for  the  imjKiri'risbcd  and  suffcriag 
atuoDg  Im  brcthrcD.  The  true  Mason  inuat  be  and  mii^t  ha7e  a 
right  to  bo  ooDtenl  with  himself;  and  lie  can  be  so  only  wMn  he 
livMi  not  for  biniiu^lf  aloite>,but  for  others  also,  who  need  his  oesiiti- 
ance  sod  have  a  claim  upan  bia  symp^ithy. 

^'Clltfity  id  the  great  rbannelt"  it  has  been  well  mid,  '''through 
which  Ond  ]msj«:8  all  Uh  rot-rcT  upon  mankind.  For  we  reoctve 
fllwolation  of  our  sins  in  proportion  to  our  forgiriiig  our  brother. 
Thin  is  the  rule  of  our  hopes  and  tlie  measure  of  our  de«irc  ia 
this  world;  and  on  Lbo  day  of  death  and  Judgmt^ut,  the  gn>A(  son- 
lejici^  upon  Diiuikind  eball  be  transaotetl  necordiiig  to  our  alms, 
which  {»  tbti  other  part  of  charity.  God  himself  is  love;  and 
nery  dfgrve  of  charity  t3iat  dwells  in  us  is  the  [lorticipation  of  the 
Dtrim  tiaturv." 


148  MOBALS  AND  DOGMA. 

These  principles  Hasonr;  reduces  to  practice.  By  them  it  ex- 
pects joti  to  be  hereafter  guided  and  goTerned.  It  especiaUj 
inculcates  them  upon  him  who  employs  the  labor  of  others,  for- 
bidding liim  to  discharge  them,  when  to  want  employment  is  to 
starve ;  or  to  contract  for  the  labor  of  mitn  or  woman  at  so  low  a 
price  that  by  over-exertion  they  must  sell  him  their  blood  and  life 
at  the  same  time  with  the  labor  of  their  bands. 

These  degrees  are  also  intended  to  teach  more  than  morals.  The 
eymbols  and  ceremonies  of  Masonry  have  more  than  one  meaning. 
They  rather  conceal  than  disclose  the  Truth.  They  hint  it  only,  at 
least;  and  their  varied  meanings  are  ouly  to  be  discovered  by  re- 
flection and  study.  Truth  is  not  only  symbolized  by  Light,  but 
as  tlie  ray  of  light  is  separable  into  rays  of  different  colors,  so  is 
troth  separable  into  kinds.  It  is  the  province  of  Masonry  to  teach 
all  truths — not  moral  truth  alone,  but  political  and  philosophical, 
and  even  religious  truth,  so  far  as  concerns  the  great  and  essential 
principles  of  each.  The  sphynx  was  a  symboL  To  whom  has  it 
disclosed  its  inmost  meaning?  Who  kuows  the  symbolic  meaDing 
of  the  pyramids  ? 

You  will  hereafter  learn  who  are  tlie  cliief  foes  of  human  liberty, 
symbolized  by  the  assassins  of  the  Master  EhurAm ;  and  in  their 
fate  you  may  see  foreshadowed  that  which  we  earnestly  hope  will 
hereafter  overtake  those  enemies  of  humanity,  against  whom  Mar 
sonry  has  struggled  so  long. 


IX. 


ELECT    OF   THE    NlifE. 

Obioinallt  created  to  reward  fidolity.obcditinoe,  and  deTi>tl0n» 
Ihlfl  tl<^gi«e  wai  cuiuecraUnI  to  bruvcry,  d«'vot«lness,  and  patriot- 
tim  :  and  yonr  ubligntion  has  made  knowu  to  yoa  thv  duties  wliich 
juTt  have  a^Bumed.  Tlit-y  »ru  sumuicd  u|]  iii  tiiv  sim]i!c  muiidiite, 
**  Protect  Ihc  o|>[)nt0Md  against  thv  upprcsjior ;  and  dcvotv  yottrself 
to  tlifi  honor  anil  iiitoMflta  of  yonr  Country." 

Miwotiry  is  fu>l  "  iqx-ciilttli  vf,"  our  tiiixirctical,  but cxperi mental ; 
not  Katimootnl,  btit  {iraaucal.  It  requires  Belf-renuuejation  arxl 
«L'ir-0(iTitn)l.  It  wars  n  stem  fiice  toward  men's  lives,  and  liittfr- 
frru  Willi  many  of  our  pursuits  and  our  fancteil  plt-asiireg.  It  pen* 
Mntca  beyond  thn  rvgiun  of  Tnguc  senlJuieul;  beyund  tben:gii>tis 
viicre  muralizoni  au<l  jiliitofoplK^ra  bare  worea  llieir  fiue  lheori«« 
utitl  eluboral'-'il  their  bi'Uiitiful  maxims,  to  the  yvry  depths  of  tfae 
heart,  rvbttking  our  tittleuessoR  and  mesnui-'Stiep,  urraignitig  our 
pn-jmliccfl  and  passioDS,  and  iranrlng  agaiuiit  the  annii'S  of  our 

It  wars  sgaiust  the  pnssioDs  thai  eprln^  out  of  the  bosom  of  a 
v\>rld  'iT  fine  ^entitiicnts,  a  world  of  wlniirablR  8a>iDg8  and  foul 
practices,  of  good  maxima  aud  baddoeda;  tvhoae  darker  paa^iuna 
an  not  only  n<atnitued  br  custom  and  4>en<mony,  but  hidden  ereo 
from  itself  by  a  vei\  of  beanlifiil  efntimciits.  This  terrible  irale- 
dtm  lius  exiBl«d  iii  all  agva.  Kuiiiish  ^utitneutaUsin  hue  often 
ooretvd  InGdi-tity  aud  Tioe ;  Protectant  atruightucAS  oft^-n  laiida 
fjiiritualily  and  fnith,  and  nt-glecte  humi-Iy  truth,  (.'nndur,  and  gen- 
rrufilj;  aud  ullDh-libcruI  ICatiouuli^tic  rvUucuu'ul  eumetimi-a  soare 


150  MOBALS  AND  DOOHA. 

to  heaven  in  its  dreams,  aad  wallows  in  the  mire  of  earth  in  its 
deeds. 

There  may  be  a  world  of  Masonic  sentiment;  and  yet  a  vorld 
of  little  or  no  Masonry.  In  many  minds  there  is  a  Tague  and  gen- 
eral sentiment  of  Masonic  charity,  generosity,  and  disintererted- 
nesa,  Init  no  practical,  active  virtui?,  nor  habitnal  kindness,  self- 
sacrifice,  or  liberality.  Masonry  plays  abont  them  like  the  cold 
though  brilliant  lights  that  flush  and  eddy  over  Northern  skies. 
There  arc  occasional  flashes  of  generous  and  manly  feeling,  tran- 
sitory splendors,  and  momentary  gleams  of  just  and  noble  thought, 
and  transient  coruseations,  that  light  the  Ueaven  of  their  imagina- 
tion ;  but  there  is  no  vital  warmth  in  the  heart;  and  itremains  as 
cold  and  sterile  as  the  Arctic  or  Antarctic  regions.  Tbey  rfo  nothing; 
they  gain  no  victories  over  themselves;  they  make  no  progress; 
they  are  still  in  the  Northeast  corner  of  the  Lodge,  as  when  they 
first  stood  tlicre  as  Apprentices ;  and  they  do  not  cultivate  Ma- 
sonry, with  a  cultivation,  determined,  resolute,  and  regular,  like 
their  cultivation  of  their  estate,  profession,  or  knowledge.  Their 
Masonry  takes  its  chance  in  general  and  ineSicient  sentiment, 
mournfully  barren  of  results ;  in  words  and  formulas  and  fine  pro- 
fessions. 

Most  men  have  seniiineiUa,  but  not  principles.  The  former  are 
temporary  sensations,  the  latter  permanent  and  controlling  im- 
pressions of  goodness  and  virtue.  The  former  are  general  and 
involuntary,  und  do  not  rise  to  the  character  of  virtue.  Every  one 
feels  them.  They  Hash  up  spontaneously  in  every  heart.  The 
lattor  arc  rules  of  action,  and  shape  and  control  our  condact ;  and 
it  is  these  that  Masonry  insists  upon. 

We  approve  the  right;  but  pursue  the  wrong.  It  is  the  old 
story  of  human  deficiency.  No  one  abets  or  praises  injustice, 
fraud,  oppression,  covetousucsa,  revenge,  envy,  or  slander ;  and  yet 
how  many  who  condemn  these  things,  are  tiiemselves  guilty  of 
them.  It  is  no  rare  thing  for  him  whose  indignation  is  kindled  at 
a  tale  of  wicked  injustice,  cruel  oppression,  base  slander,  or  misery 
inflicted  by  unbridled  indulgence;  whose  anger  flames  in  behalf 
of  the  injured  and  ruined  victims  of  wrong ;  to  he  in  some  relation 
unjust,  or  oppressive,  or  envious,  or  self-indulgent,  or  a  careleu 
talker  of  others.  How  wonderfully  indignant  the  jienurious  man 
often  is,  at  the  avarice  or  want  of  public  spirit  of  another! 

A  great  Preacher  well  said,  "  Therefore  thou  art  inexcusable,  0 


XLKOT  OP  THB  KIXE. 


151 


Man,  who*oever  lliou  art,  lliat  jadgest;  fur  wh<*retD  llion  judgert 
another,  ttioiiconclcmiicit  llivself:  for  thou  that  judg^t,  duvst  the 
mmc  thingd."  It  U  atniixing  to  sec  how  men  oiu)  lolk  of  virtue  anil 
hciiinr,  ffliose  life  ili-nivs  both.  It  is  vurioiu  to  see  with  wlut  a 
UBrveUoue  rueility  many  bad  lucti  quota  Scripture.  It  seenu  io 
comfort  tlicir  evil  wnisoienecs,  to  nifc  good  words;  and  to  gloat 
over  bad  deetls  vitli  holy  ti-ite,  wrf8t«d  to  their  purposp.  Often, 
tile  more  &  msu  Uiik»  abuat  Cliiu-icr  aud  Tolerotiou,  thelMs  he  hu 
of  t^tht-r;  the  more  he  tslke  about  Virlue,  ihc  smaller  stuck  he 
hu  of  iU  The  mouth  epenks  out  of  the  ubundaucc  of  the  heart; 
Imt  oftou  th«  very  reverse  of  what  the  man  praotisea.  Aud  thu 
TiL-iouB  iii)d  &onsu;il  often  t-xpress,  and  in  a  sense  feci,  strong  dia- 
gnst  at  viae  aud  sejisuolily.  Hypocrisy  is  not  so  common  m  is 
imagined. 

Hi-re,  in  tlie  Ijodge.  virtue  and  rice  an*  matturs  of  n-llcolion  and 
frttling  only.  There  ia  little  opjKjrtunity  here,  for  the  practice  of 
cither;  and  Mawuis  yield  lu  tlic  aignmetit  here,  with  facility  aud 
rcadinr&e ;  l»-cau»^  uotliing  is  to  follnir.  ft  h  vany  and  safe,  here, 
to  feel  upon  these  matters.  But  to-morrow,  when  thoy  broatha  the 
fttmrMphero  of  worldly  going  and  competitions,  and  the  passions 
am  aeaiu  stirred  at  ibo  op]iortiiuitiod  of  unlawful  pleuf^ure,  all 
their  One  emotions  about  \irlue,  all  their  gt'noroua  abbonvuce  of 
ielllshueas  and  seiuuality,  melt  away  like  a  morutug  cloud. 

Fur  the  time,  their  emotions  and  seutimeuls  nrt  sluocre  and 
real.  Men  niiiy  be  rtaJly,  in  a  oertaiu  way,  iutereated  ia  Slasoiiry, 
while  fatally  deficient  in  virtue.  It  is  not  always  hypocrisy.  Men 
pray  HMiel  fervently  und  sincerely,  and  yet  are  ooustantly  guilty 
of  Buts  so  bad  and  biue,  so  nngnnt.'n'jUK  and  unrighleous,  (Jiut  the 
crinieii  that  oiMwd  the  doekela  of  our  courts  are  scarcely  wonie. 

A  man  may  lie  ii  g<iod  w>rt  of  man  in  general,  and  yet  a  very 
bwl  man  in  partunihr:  good  in  the  Lodge  and  bad  in  Ihe  world ; 
gtiud  in  publie.  and  hud  in  hiii  family ;  good  at  home,  aud  bud  on 
u  joimny  or  in  a  atrango  city.  Many  a  man  earnestly  desirce  to 
be  a,goud  Miuiou.  He  says  »o,  and  is  siuceiti.  But  if  you  ref)uir» 
him  to  racist  a  certain  posuon,  to  ancriSco  a  certain  iudutgonco,  to 
Doutnd  Ilia  ap[>etiti!  at  a  [lurtJeuliLr  feast,  or  to  keep  his  temper  In 
a  diKputc,  you  will  liud  that  be  docn  not  wiali  to  be  a  guod  Maaon, 
in  thai  particular  eate;  or,  wiobing,  is  not  able  to  resist  his  worse 
Impulsed. 

The  dutia  of  life  uc  moni  tluin  life.    The  law  imposotb  it  upon 


153  HOBALS  AXD  DOGXA. 

every  citizen,  that  he  prefer  the  urgent  eeirice  of  his  country  he- 
fore  the  Eafety  of  his  life.  If  a  man  be  commanded,  saith  a  great 
writer,  to  bring  ordnance  or  munition  to  relieve  any  of  the  Bang's 
towns  that  are  distressed,  then  lie  cannot  for  any  danger  of  tem- 
pest justify  the  throwing  of  them  overboard ;  for  there  it  hohleth 
which  was  spoken  by  the  Uoman,  when  the  same  necessity  of 
weather  was  alleged  to  hold  him  from  embarking:  " Xecesieaat  tit 
eanty  non  u(  vivam  :''  it  needs  that  I  go :  it  is  not  necessary  I  should 
live. 

How  ungratefully  he  slinks  away,  that  dies,  and  does  nothing  to 
reflect  a  glory  to  Ileaven  ?  How  barren  a  tree  he  is,  that  lives,  and 
spreads,  and  cumbers  the  ground,  yet  leaves  not  one  seed,  not  one 
good  work  to  generate  another  after  him !  All  cannot  leave  alilce; 
yet  all  may  leave  someihing,  answering  their  proportions  and  their 
kinds.  Those  are  dead  uad  withtrrcd  grains  of  com,  out  of  which 
there  will  not  one  ear  spring.  He  will  hardly  find  the  way  to 
Heaven,  who  desires  to  go  thither  alone. 

Industry  is  never  wholly  unfruitful.  If  it  bring  not  joy  with 
the  incoming  proGt,  it  will  yet  banish  mischief  from  thy  busied 
gates.  There  is  a  kind  of  good  angel  waiting  upon  Diligence  that 
ever  carries  a  laurel  in  his  liaud  to  crown  her.  How  unworthy 
was  that  man  of  the  world  that  never  did  aught,  hut  only  lived 
and  died!  That  we  have  lilxtrty  to  do  anything,  we  should  ac- 
count it  a  gift  from  the  favoring  Heavens;  that  we  have  minds 
Bometimes  inclining  us  to  use  that  liberty  well,  is  a  great  bounty 
of  the  Deity. 

Masonry  is  action,  and  not  inertness.  It  requires  its  initiates  to 
WORK,  actively  and  earnestly,  for  the  benefit  of  their  brethren, 
their  country,  and  mankind.  It  is  the  patron  of  the  oppressed, 
as  it  is  tlie  comforter  and  consoler  of  the  unfortunate  and  wretched. 
It  seems  to  it  a  worthier  honor  to  be  the  instrument  of  advance- 
ment and  reform,  than  to  enjoy  all  that  rank  and  office  and  lofty 
titles  can  bestow.  It  is  the  advocate  of  the  common  people  in 
those  things  which  concern  the  best  interests  of  mankind.  It 
hates  insolent  power  and  impudent  usurpation.  It  pities  the  poor, 
tlie  sorrowing,  the  disconsolate ;  it  endeavors  to  raise  and  improve 
the  ignorant,  the  sunken,  and  the  degraded. 

Its  fidelity  to  its  mission  will  be  accurately  evidenced,  by  the 
extent  of  the  efl'ortB  it  employs,  and  the  means  it  sets  on  foot,  to 
improve  the  people  at  large  and  to  better  their  condition ;  chiefest 


ELECT  OF  THE  KIITE. 


Ifi3 


of  wbiclii  viUiin  lie  resold  is  u>  aid  in  the  cduoatiou  of  ibe  cliil* 
drenof  tbepoor.  Aa  ioU^Uiguot  pt;<iplc.  iufurmcil  vf  it«  rigbte, 
Kill  won  couiu  to  know  itn  (xiwor,  aud  cuiiuot  loug  ha  oppruitk^-d  ; 
but  if  tbcru  Uv  not  u  gound  aud  virtuoue  popiiliKw,  tboi'Uiboxata 
onuuncDU  at  the  tup  or  llb<  ]iyraniid  of  anciety  wilt  bo  a  wrotclMKl 
DompvuMJitioD  for  tb«  wunt  of  iwlidity  at  the  Iwsi'.  It  ig  never  fafc 
for  a  Diition  to  n-insc  oa  the  Up  of  ignoratiiH-:  and  if  tbereever 
tiJUitttinic  Trbuu  public  tranquillity  irw  inaurod  by  Uie  aluiciioi!  of 
knowlcd^i  that  ivuiion  it  faeU  Untlniikiiig  etupidity  cminot 
Nlotp,  without  bc-iug  aiijiaUcd  bj  plmnoaa  uiid  aUakcii  by  toi-rors. 
The  imprort'iut'ut  of  the  luaiu  of  the  poople  i8  tbo  gmud  Mwority 
for  ]MjpuIiir  liberty  ;  in  thv  iit-gl^ii-'t  of  which,  the  poHieneHS.  n-fliii'- 
mutit,  uud  kuuw  lodge  itcuiiiutihiLed  in  (he  higher  ordci'e  uud 
*t)aiUiti<r  classes  will  fiome  day  perish  liVe  dry  grasg  in  the  hot  fire 
of  piiprilar  fury. 

It  ii  uut  lh«  uii^icu  of  Masonry  to  euga^  in  plots  iuHloon?pir< 
ftOtt«ajOuual  (be  civil  goTcrnueiLt.  Itianot  the  fiuiatival  pix4Ni- 
g&iidiat  tif  suy  ctomI  ur  thoor)' ;  nor  doe.<i  it  produim  itself  Uie 
cnaniy  of  kingij.  It  U  tliv  upiiKLlc  of  liberty,  equnlity,  aud  fmU^r- 
oity;  but  it  is  no  nioiv  the  high-priest  of  rejiublicaQiimi  tttau  of 
otioslitntionni  nmiianrhy.  It  contr^iuttf  no  enlnngliiig  nlliiiDCrs 
with  aiiy  M-vL  of  Lbt'^ridU,  drvwiK^s.  or  pliiloeophrrii.  It  dut-s  nut 
know  those  as  its  initiati-e  vthu  assail  tbo  civil  order  aud  all  lawful 
uu'^  '  '  ^  -itiuf  Hmo  Ihiit  ther  propose  to  deprive  the  dying 
of  I  NT  of  religion.     It  sitti  apart  iK>m  all  sects  and 

onwdfl,  ID  it«(iwn  calm  and  simple  dignity,  the  same  under  every 
giitfrnmenu  It  is  still  that  which  it  u-a«  in  ihf  cnidlu  of  the  hu- 
man raee,  vhtii  no  human  foot  had  trocldeu  the  «oil  of  Assyria 
aitd  KfO'pt.  and  no  colonies  had  crossed  the  UiuuUayos  into  Soutli- 
cro  India,  Media,  vY  Elroria. 

It  givefl  uu  coutiti'uauoe  to  anarchy  and  ]io«utionsu«33;  and  nu 
UluNion  of  glor)-,  or  uCravugaitt  «om]atioa  of  the  aooicnu  iu- 
datnM  it  u-ith  an  Dnoatuml  thiret  for  ideal  niid  Utopian  liberty. 
It  bea4.'bi.'4  that  ID  reclitudu  of  lift;  and  sobriety  of  habil£  is  iho 
gnly  «ur«  gnaratiteo  for  the  oontinnanoe  of  political  freedom  ;  aud 
it  U  diiefly  tbo  soldier  of  th^  eanctity  of  the  laws  and  the  righta 
of  cooBownce, 

It  ncogniufl  it  u  «  truth,  that  n«oc$eity,  aa  yivU  a&  abatrool 
ll^t  nod  id«al  justice,  mnst  have  its  part  in  the  making  of  lavt, 
tbu  adnutUBtrotion  of  afiairat  and  tbu  rvgulaLiou  of  rolationa  in 


154  MOaALS  AND   DOOMA. 

Boeiety.  It  sees,  indeed,  that  neoeeaitj  rules  in  all  the  affairs  of 
man.  It  knows  that  where  any  man,  or  any  number  or  race  of 
men,  are  so  imbecile  of  intellect,  so  degraded,  so  incapable  of  aelf- 
eontrol,  so  inferior  in  the  scale  of  hnmanity,  as  to  be  unfit  to  be 
intrusted  with  the  highest  prcrogutiTes  of  citizenship,  the  great 
law  of  necesfiity,  for  tiie  peace  and  safety  of  the  community  and 
country,  requires  them  to  remain  under  the  control  of  those  of 
larger  intellect  iiiid  suixsrior  wisdom.  It  truets  and  believes  that 
God  will,  in  his  own  good  time,  work  out  his  own  great  and  wiae 
purposes ;  aud  it  is  willing  to  wait,  where  it  does  not  see  its  own 
way  clear  to  some  certain  good. 

It  hopes  and  longs  for  the  day  when  all  the  races  of  men,  even 
the  lowest,  will  be  elevat^'d,  and  become  fitted  for  political  freedom; 
when,  like  all  other  evils  that  alHict  the  earth,  pauperism,  and 
houdugc  or  abject  dependence,  shall  cease  aud  disappear.  But  it 
does  not  preach  revolution  to  those  who  are  fond  of  kings,  norre- 
belliou  that  can  end  only  iu  disaster  aud  defeat,  or  in  substituting 
ouc  tyrant  for  another,  or  a  multitude  of  despots  for  one. 

Wherever  a  people  is  fit  to  be  free  and  to  govern  itself,  and  geii> 
erously  strives  to  be  so,  there  go  all  its  sympathies.  It  detests  the 
tyrant,  the  lawless  oppressor,  the  military  usurper,  and  him  who 
abuses  a  lawful  iwwer.  It  fi-owns  ujion  cruelty,  and  a  wanton  dia- 
i-egard  of  the  rights  of  hiimanity.  It  abhors  the  selfish  employer, 
and  exerts  its  influence  to  lighten  the  burdens  which  want  and 
dependence  impose  upon  the  workman,  aud  to  foster  that  human- 
ity and  kindness  which  man  owes  to  even  his  poorest  and  moat 
unfortunate  brother. 

It  can  never  be  employed,  iu  any  country  under  heaven,  to  teach 
a  toleration  for  cruelty,  to  weaken  moral  hatred  for  guilt,  or  to 
deprave  and  brutalize  tlie  human  mind.  The  dread  of  punish- 
ment will  never  make  a,  Mason  an  accomplice  in  so  corrupting  his 
countryjiien,  aud  a  teucher  of  depravity  and  barbarity.  If  any- 
where, as  hiis  heretofiii-c  happened,  a  tyrant  should  send  a  satirist 
on  his  tyranny  to  be  convicted  and  punished  as  a  libeller,  in  a 
court  of  justice,  a  Mason,  if  a  juror  iu  sucli  a  case,  though  in 
siglit  of  the  eaiffold  stroamiug  with  the  blood  of  the  innoueut, 
and  within  hearing  of  tlie  closli  of  tlie  bayonets  meant  to  overawe 
tlie  court,  would  rescue  the  intrepid  satirist  from  the  tyrant's 
fangs,  and  send  his  ofilcci-s  out  from  the  court  with  defeat  and 
disgrace. 


ELECT  Of  THE  VU4S. 


155 


j^JItcii  If  all  law  and  libertv  were  tnunpkd  iiinlei-  the  fuel  of 
(liinical  (Icmagoguca  or  a  military  iMnditti,  and  great  cnmt4 
wen'  porpetrftUtl  witli  &  high  hand  againflt-  all  n-lw  were  de»orv«lly 
th«  oltject*  of  ptibliti  Tciit-rution  ;  if  the  people,  overthmwing  law, 
roanxl  lik«  a  sea  aronud  the  courts  of  justice,  and  Oemnndcd  the 
l)lo«d  of  thow  who,  daring  the  temporary  fit  of  insanity  and 
drunken  d(>lirinm,  had  cliaoccd  to  become  odiuns  to  it,  for  tnio 
words  maufnlly  sjKiken,  or  unpopuUir  act*  bnively  done,  the  Ifa- 
KOio  juror,  iinawed  alike  by  the  single  or  the  nianv-heoilej  tyrnut, 
vould  coDsuU  Uie  dictates  of  duty  alone,  aud  stuud  with  u  noble 
flrmnees  betveea  the  human  tigora  and  their  covehxl  prey. 

The  Uason  wonid  much  rulhcr  pass  hia  life  liiOdoa  in  the  rc- 
ceiSM  of  the  deepest  ub^cui-ity,  fovding  his  mind  own  with  llio 
TLiiuoB  and  imnj^i  nations  of  good  deods  and  iioblo  actions,  than  tu 
be  plaoi*d  on  the  most  sph-iidid  throne  of  the  univeiw,  laiituli^LHl 
with  a  denial  of  the  pnicticc  of  all  which  con  make  the  grratcst 
sitnatlon  any  otlier  tlion  the  grcut<>st  citne.  And  if  he  hus  been 
enabled  to  lend  thp  slighl^'At  step  to  any  great  and  laudable  de- 
mons; if  he  hasbatl  any  share  in  any  measnrcgivingquiet  to  \wi- 
■ntf  property  and  to  private  conecionco,  making  lighter  tbc  yoko 
of  p..v*.-rty  and  depondencc,  or  rftieviii^'  deecr\'iug  men  from  oji- 
pnMk;<>n  ;  if  he  liae  aided  in  fifciiring  to  his  couutrvmua  that  best 
pocaeasiou,  peace;  If  bv  has  joined  in  reconciling  the  different  sec* 
tiou9  of  UU  own  cunntr}'  iu  each  olhor,  and  ihu  people  to  thv  gor- 
ernment  of  their  own  creating;  and  in  (caching  the  citizen  to 
look  fur  lii4  prutAotion  to  iho  laws  of  his  country,  and  for  hia  com- 
fort In  the  good-will  of  his  conutrymou;  if  he  has  thus  taken 
lul  part  u'ith  the  beat  of  men  in  the  bogt  of  their  actions, 
he  may  well  shut  the  book,  even  if  he  might  wi«h  to  rend  a  page 
or  two  more.  It  is  eoongh  for  his  mcatnre.  He  hag  not  livod 
in  vain. 

Uaionry  kacbea  that  all  power  is  delegated  for  the  good,  and  oofc 
fbrOie  injury  of  the  People;  and  that,  when  it  is  jwrviTti-d  from 
the  original  pnrpose,  the  compact  is  broken,  and  the  right  ought 
to  bo  resnmtil ;  that  resistance  to  power  usnrped  is  not  merely  a 
doty  which  man  owes  to  himself  and  ti]  his  neighbor,  but  a  duty 
which  ho  owoi)  to  hie  God,  in  asserting  and  maintaining  the  rank 
whldi  He  garc  hiQi  in  the  creation.  This  principle  ucithor  the 
mdenesB  nf  ignorance  con  stifle  nor  the  t-ni-nalion  of  n;fincm(<tit 
utingniafa.    11  inak«  it  base  for  a  man  to  aulTt-r  when  he  ought 


15C  3I0UALS  AKD  D0G3IA. 

to  act:  and,  tending  to  pn-scrve  to  him  the  original  ilestinationi 
of  Providence,  spurns  at  the  uri-ogant  nssnmptious  of  Tyrants  and 
vindicates  the  indejK'ndeiit  qnulity  of  the  race  of  vhich  ve  are  a 
piirt. 

The  wise  and  wcll-iurormwl  Mason  will  not  fail  to  be  the  rotary 
of  Liberty  and  Justice.  lie  witt  he  ready  to  exert  himself  in  their 
defence,  wherever  they  exist  It  cannot  be  a  matter  of  indiffer- 
ence to  him  when  Iiis  own  liberty  and  that  of  other  men,  with 
whose  merits  and  csipucitics  he  is  acquainted,  are  involved  in  the 
event  of  the  struggle  to  be  made;  but  his  attachment  will  he  to 
the  cause,  as  the  cause  of  man ;  and  not  merely  to  the  conntry. 
Wherever  thc-rc  is  a  ix'ople  that  understands  the  valne  of  political 
justice,  and  is  i>repared  to  assert  it,  that  is  his  country;  wherever 
he  can  most  contributo  to  the  diffusion  of  these  principles  and  the 
real  happiness  of  mankind,  that  is  his  country.  Nor  does  he  de- 
sire for  any  country  any  other  benefit  than  justice. 

The  true  Mason  identifies  tlie  honor  of  his  conntry  with  hia 
own.  Nothing  more  conduces  to  the  beauty  and  glory  of  one's 
country  than  the  preseiTation  against  all  enemies  of  its  civil  and 
religious  liberty.  The  world  will  never  willingly  let  die  the  namea 
of  tliose  patriots  who  in  her  different  ages  have  received  npon  their 
own  breasts  the  blows  aimed  by  insolent  enemies  at  the  bosom  of 
their  conntry. 

But  also  it  conduces,  and  in  no  small  measure,  to  the  heaatyjuid 
glory  of  one's  country,  that  justice  should  be  always  administered 
tiiere  to  all  alike,  and  neither  denied,  sold,  or  delayed  to  any  one ; 
that  the  interest  of  the  poor  should  be  looked  to,  and  none  starve 
or  he  houseless,  or  clamor  in  vain  for  work ;  that  the  child  and  the 
feeble  woman  should  not  be  overworked,  or  even  tiie  apprentice  or 
slave  be  stinted  of  food  or  overtasked  or  mercilessly  scourged  ;  and 
that  God's  great  laws  of  mercy,  iuimtmity,  and  compassion  should 
be  evcrjwhere  enforced,  not  only  by  the  statutes,  but  also  by  the 
power  of  public  opinion.  And  he  who  labors,  often  against  re- 
proach and  obloquy,  and  oftcncr  ogainst  indifference  and  apathy, 
to  bring  about  that  fortunate  condition  of  things  when  that  great 
code  of  divine  law  shall  be  everywhere  and  punctually  obeyed,  ia 
no  less  a  patriot  than  lu;  who  bares  his  bosom  to  the  hostile  steel 
in  the  i-anks  of  his  country's  soldiery. 

For  fortitude  is  not  only  seen  resplendent  on  the  field  of  battle 
and  amid  the  clash  of  arms,  but  he  displays  its  energy  nudur 


ELECT  07  TDE  SIVU, 


187 


every  diffinnltf  and  uf^inst  every  a^saihint.  lie  who  wufh  against 
cninltT,  oppiT-ssion.  and  hnary  ubuscn,  Sghta  for  hU  country's 
hoii[>r,  which  Uiese  ihtngs  soil ;  nud  her  honor  is  as  im|)urtunt  lU 
her  (ncistfnrr.  Ofu?n,  indeed,  the  varfuru  iifjuinet  thuae  abiivcs 
wlii«li  disgrace  oac's  eoantrj  is  qoito  na  hazardous  and  more  dis* 
conrsgin;;  tliAn  thiitagiiinst  bvr  eiieniws  in  ttic  Held;  and  mpritfl 
f^tuU,  ir  DDt  gri^itUT  rvward. 

Fortfangi*  Grei^k^  and  nomans  vlia  are  the  ubjccte  of  uar  odml- 
rmtlon  emjitoyei!  hardly  any  other  rirtoe  in  the  extirpation  of 
tynnt^  tlwii  tlmt  tore  of  Ubi-rty,  n-hicli  made  tliem  pn>m|it  in 
sriaing  the  eword.  and  gave  thcni  sttvngth  to  aec  it  With  facility 
(hvy  iifoiuiplishL'd  thi-  nndorlaking,  amid  the  genfral  shout  of 
praiae  and  joy ;  riur  did  they  engage  iu  tlu'  uttvmpt  $o  muuh  as  an 
pntvq>ri3«  of  iifriloas  and  dciulitfU)  iscuc,  as  a  ouotcst  the  moet 
glfiriiiiu  in  which  virlae  cutdd  ti<>  ^^igimlizcd :  wliich  inritllibty  li*d 
tp  prtKOt  rcciimpeneir;  whicl)  hound  ibi-ir  brows  with  wrL'uths  of 
laurel,  and  cunngDcd  tbidr  mvinuriM  to  immortal  Ihine. 

Bnt  hi-  who  lUduiU  buory  abn^ee,  rt:jr<in.Ii.^]  jKThaps  Willi  a  super- 
Uitiou  reTcreiice,  and  around  which  old  laws  stand  na  ramparts 
and  bs4tJoD8  to  defend  them ;  who  denounces  acta  of  crnelty  and 
oatnge  on  hnmnnilT  which  makp  every  pcrpptiator  therfof  hid 
|MtnoDBl  enemy,  nnd  ptTbnii.^  ■u^^''  bim  lookvd  upon  witli  sanspi- 
oicni  by  the  people  among  whom  bo  livca,  as  thenaoailant  of  aa 
rslablinbvd  otkUt  of  things  of  which  he  a««ailM  only  the  aboseO) 
luid  of  laws  of  which  bv  aitacfcs  only  the  violations, — be  can 
MirMly  look  for  prefeni  reoooipcnEC,  nor  that  his  living  brows 
will  he  wreatbc<)  with  Imin-l.  And  if,  (^y^ntending  against  u  dark 
array  uf  long- rt-ot-i red  opinion*,  supersti lions,  oblo'juy,  and  fearv, 
whieb  most  meu  drt'ad  more  Uiau  they  do  on  aimy  terrible  mtb 
banwDf,  llu*  Xftisou  overcoim^a.  iind  emergx's  from  the  contest  vic- 
torious; or  if  he  docs  no/ coii)]uer,  but  is  borne  clown  »ni1  swept 
away  by  Ibe  mighty  current  of  prejudice,  poasion,  and  interest ; 
10  '    '  < .  the  tortiDees  of  spirit  which  he  displays  merits  for 

bim  j.i-n  a  niMliucrity  of  fama 

Ui>  has  olrcaily  lived  too  long  wbo  has  Kurrivcd  the  niin  of  his 
country;  luid  h«  whocan  mijciy  lifeafc^-Tsuch  aneTi.'»tdi.'«err<4  not 
tM  hat*-  lit<-«latall.  Nor  doe*  he  any  niurcdcst'rve  In  live  who  lookfl 
(^iDtcntndly  upon  abnsuH  Ibat  disgractvund  cruelties  that  diflbtmor. 
Dad  icrr  -:-ry  and  ftirstiluliun  and  brntatization  Ibat  dis- 

tgan  h>  ,  ;  or  ^rdid  mi'anucu  and  iguoblo  reveuges  that 


Ujfi  KOBAlf   A5D   DOGJLk. 

maki-  L-r  a  >ij-v-:>p1  skud  *  saS  among  all  generoQB  nations;  and 
dots  a-'A  ■=rt'i-eaT.>r  :•>  rtm-tiiT  or  prfv^nr  either. 

N->r  oftcQ  U  a  c»DDnT  at  tit:  tor  can  ererrone  be  allowed  the 
prlvil^gt  of  ■:ff:nng  his  h-ran  r.>  thr:  enemy's  bnllets.  Bnt  in  these 
[iamr>:ic  lal<>r^  of  peace,  in  pi^veaung.  Kmedying,  and  reforming 
evils,  opi)re§*itin=-  wrong?,  cru'rlrics.  and  oatrages,  every  Mason 
can  anit«  ;  and  everr  one  can  effect  something,  and  share  the  honor 
and  gluiT  of  ifae  result. 

For  the  canlinal  names  in  the  biftorr  of  the  bamon  mind  are 
few  and  easily  to  be  counted  np:  but  thousands  and  tens  of 
thousaods  spt-nd  ibeir  days  in  tbe  pi^paniiions  which  are  to  speed 
the  predireiiuod  cliang^.  in  gathering  aud  amassing  the  materials 
which  are  to  kindle  and  give  light  and  warmth,  when  the  fire  from 
heavea  shall  bare  descended  on  tbem.  Xumberless  are  the  sutlers 
and  pioneers,  the  engineers  and  artisans,  who  attend  the  march  of 
intellect  )Iany  more  forward  in  detachments,  and  level  tbe  way 
over  which  the  chariot  is  to  pass,  and  cut  down  the  obstacles  that 
would  impede  its  progress ;  and  these  too  have  tlieir  reward.  If 
they  labor  diligently  and  faithfully  in  their  calling,  not  only  will 
they  enjoy  that  calm  conteutment  which  diligence  in  the  lowliest 
task  never  fails  to  win  ;  uot  only  will  tbe  sweat  of  their  brows  bo 
Bwect,  aud  the  sweetener  of  the  rest  that  follows;  but,  when  the 
victory  is  at  last  achieved,  tliey  will  come  in  for  a  share  in  the 
glory ;  even  as  the  meanest  soldier  who  fought  at  Marathon  or  at 
King's  Mountflio  became  a  sharer  in  the  glory  of  those  saving 
days;  and  within  his  own  hotia-hold  circle,  the  approbation  of 
which  approaches  the  nearest  lo  that  of  an  approving  conscience, 
was  looked  upon  as  tbe  representative  of  all  bis  brother-heroes; 
and  could  tell  such  tales  as  made  the  tear  glisten  on  the  cheek  of 
his  wife,  and  lit  up  his  boy's  eyes  with  an  unwonted  sparkling 
eagerness.  Or,  if  he  fell  in  tbe  fight,  aud  bis  place  by  the  fii-eside 
and  at  the  table  at  home  was  thereafter  vacant,  that  place  was 
sacred ;  and  he  was  ofteu  talked  of  there  in  the  long  winter  even- 
ings; aud  his  family  was  deemed  fortunate  in  the  neighborhood, 
because  it  bad  had  a  hero  in  it,  who  bad  fallen  iu  defence  of  his 
country. 

Remember  that  life's  length  is  not  measured  by  its  hours  and 
days,  but  by  that  which  we  have  done  therein  for  our  country  and 
kind.  An  useless  life  is  short,  if  it  last  a  century;  bnt  that  of 
Alexander  was  long  as  the  life  of  the  oak,  though  he  died  at  thir- 


BLBCI  07  THE  NIKK.  159 

fy-fire.  We  may  do  much  in  a  few  jears,  and  we  may  do  nothing 
in  a  lifetiine.  If  we  bat  eat  and  drink  and  sleep,  and  let  every- 
thing go  on  around  qb  as  it  pleases ;  or  if  we  lire  bnt  to  amass 
wealth  or  gain  ofBce  or  wear  titles,  we  might  as  well  not  hare  lived 
at  all ;  nor  have  we  any  right  to  expect  immortality. 

Forget  not,  therefore,  to  what  yon  have  devot«d  yourself  in  this 
Degree :  defend  weakness  against  strength,  the  friendless  against 
the  great,  the  oppressed  against  the  oppressor  I  Be  ever  vigilnnt 
Knd  watchful  of  tlie  interests  and  honor  of  your  country  I  and 
may  the  Grand  Architect  of  the  Universe  give  yon  that  strength 
and  wisdom  which  shall  enable  you  well  and  faithfully  to  perform 
these  high  duties  I 


11 


X. 

ILLUSTRIOUS  ELECT  OF  THE  FIFTEEK. 

This  Degree  is  devoted  to  the  same  objects  as  those  of  the  Eln 
of  Nine ;  and  also  to  the  cause  of  Toleration  and  Liberality  againat 
Faoaticism  and  Persecution,  political  and  religious;  and  to  that  of 
Education,  Instruction,  andEulightenment  against  Error,  Barbar- 
ism, and  Ignorance.  To  these  objects  you  have  irrevocably  and 
forever  devoted  your  hand,  your  heart,  and  your  intellect;  and 
whenever  in  your  presence  a  Chapter  of  this  Degree  is  opened,  yon 
will  be  most  solemnly  reminded  of  your  vowb  here  taken  at  the 
altar. 

Toleration,  holding  that  every  other  man  has  the  same  right  to 
his  opinion  and  faith  that  we  have  to  ours ;  and  liberality,  holding 
that  as  no  human  being  can  with  certainty  say,  in  the  clash  and 
conflict  of  hostile  faiths  and  creeds,  wliat  is  truth,  or  that  /«  is 
surety  in  possession  of  it,  so  every  one  should  feel  that  it  is  quite 
possible  that  another  equally  honest  and  sincere  with  himself,  and 
yet  holding  the  contrary  opinion,  may  himself  be  in  possession  of 
the  truth,  and  that  whatever  one  firmly  and  conscientiously  be- 
litves,  is  truth,  to  him — thoseare  the  mortal  enemies  of  that  fanat- 
icism vhich  persecutes  for  opinion's  sake,  and  initiates  crusades 
against  whatever  it>  in  its  imaginary  holiness,  deems  to  be  contrary 
to  the  law  of  God  or  verity  of  dogma.  And  education,  instruc- 
tion, and  enlightenment  are  the  most  certain  means  by  which 
fanaticism  and  intolerance  can  be  rendered  powerless. 

No  true  Mason  scoffs  at  honest  convictions,  and  an  ardent  zeal 
in  the  cause  of  what  one  believes  to  be  truth  and  justice.    Bat  h*.- 


IIXrSTIHOl'S  ELECT  OF  TDK  KIFTBllT. 


161 


does  ahsoliiMj  den;  the  right  ot  an;  man  to  ai»tin)e  the  prerog»> 
tiT«>  of  Deit/,  »nd  t-ondcmn  unotlier'i  faith  and  opinions  as  de«erT- 
iug  lo  be  puniahed  ttecauw  htTcticul.  Xur  doea  he  approve  Uie 
course  of  those  irbo  cndungiTr  the  pc4kCcandqui(-tof  givstnationqi 
and  th*  bert  interest  of  tlk-ir  own  race  by  indulging  in  a  chiniori- 
1^  iwid  vifioniiry  phi lantli ropy — n  hixiirr  which  chiefly  consists  in 
drawing  tbcir  robes  nmoiid  tlictn  lo  aroid  ooiitnct  witli  their  Col- 
loirs,  and  proclaiming  themReWeH  holier  than  the;. 

For  he  knows  that  snrh  follies  ftre  oft™  more  calamitooa  tbaa 
Uie  smliiunti  of  kings;  nnd  that  iiilolcmnro  and  bigotry  ban 
befn  in6nitelygreat«r  curses  to  mankind  than  ignorance  and  error. 
BftUr  aritf  error  tban  ]iersecation  I  Better  <}»y  opinion  than  the 
thumb-screw,  the  rack,  and  the  etakel  And  bo  knows  also  bow 
tins))cakably  absurd  tl  is,  for  a  erealure  to  vhom  himself  and 
fvprrthiog  around  bim  are  niystcriea,  to  lortwre  and  slay  otliers, 
because  the;  cannot  tbiuk  as  be  does  in  regard  to  the  profonndeet 
of  thoao  mysteries,  to  understand  which  is  nderly  beyond  tbe 
comprehension  of  either  tbe  {jeniecutor  or  tbe  persecuted. 

Masonry  is  not  a  religion,  lie  who  makes  of  it  u  religion* 
belief,  lalsifleaaud  denaturalizes  it  Tbe  Bisbmin,  tbe  Jew^  tbe 
Hahiimt-lnn.  tbi*  Calbolie.  the  Prolv^tanl.  e«eh  professing  bis  p^ 
ruliar  n-IigiiHi,  unuetiunfd  by  Ibt?  lawn,  by  time,  and  by  climate, 
most  needs  retain  it,  and  cannot  bare  two  religions :  for  tbe  aooial 
^Jind  saued  bifis  adaptisl  to  the  uBagea>  manuers.  and  prejudices  of 
'pArticalar  conntries,  are  thv  work  of  men. 

Bot  Masonry  tearbea,  and  has  preser^'ed  in  their  pnrity,  the  car- 
dinji  luueLs  of  tbould  primiliro  faith,  whitOi  nndprlie  ami  an*  (he 
fitundalitm  nf  all  n-ligiuns.  All  that  prerexiiit«d  have  had  n  basis 
of  truth;  and  all  have  ovfrlaid  that  truth  with  vrn>r8.  The  prim* 
Itlte  Irullis  taught  by  (br  Kcdrrnn'r  wen.-  suoniT  rcimiplod,  and 
iatt-nninglcd  and  alloyed  with  Cctioiu  than  wbon  taught  Lo  the 
flrsl  of  oar  race.  Masonry  is  the  nniversol  morality  which  is  soit- 
ahl*  (o  the  inhiibilants  of  erory  elimo,  to  tbe  man  of  every  ereed. 
It  has  (aaght  no  doctrines,  exn^pt  those  truths  that  tend  directly 
In  Ihtt  wtrlUbeing  of  man ;  and  those  who  hare  attempted  to  direol 
it  totrard  uHi-leas  vtngeanco.  jmliticul  ciidn,  and  Jesoitism,  have 
merely  pt-rverU-d  it  to  purpoeee  foreign  to  its  pure  spirit  and  real 
niitiirc. 

Mankind  antgrows  the  sacrifices  and  tbe  mythologies  of  tbe 
chihlhood  of  the  world.    Yet  it  18  easy  for  human  indoleaoe  to 


16S  HOEA.LS  AND  DOOXA. 

linger  near  these  helps,  and  refuse  to  pass  farther  on.  So  the  on- 
adventnrous  Nomad  in  the  Tartarian  wild  keeps  his  flock  in  the 
same  close-cropped  circle  where  thcj  first  learned  to  browse,  while 
the  progreBsive  man  roves  ever  forth  "  to  fresh  fields  and  pastnrca 
new." 

The  latter  is  the  true  Mason ;  and  the  best  and  indeed  the  only 
good  Mason  is  he  who  with  the  power  of  hnsiness  does  the  work  of 
life;  the  upright  mechanic,  merchant,  or  farmer,  the  man  with 
the  power  of  thought,  of  justice,  or  of  love,  he  whose  whole  life 
is  one  great  act  of  performance  of  Masonic  duty.  The  natural 
use  of  the  strength  of  a  strong  man  or  the  wisdom  of  a  wise  one, 
is  to  do  the  work  of  a  strong  man  or  a  wise  one.  The  natural 
work  of  Masonry  is  practical  life ;  the  use  of  all  the  fbcalties  in 
their  proper  spheres,  and  for  their  natural  function.  Love  of 
Truth,  justice,  and  generosity  as  attributes  of  God,  must  appear  in 
a  life  marked  by  these  qualities ;  that  is  the  only  effectual  ordi- 
nance of  Masonry.  A  profession  of  one's  convictions,  joining  the 
Order,  assuming  the  obligations,  assisting  at  the  ceremonies,  aie 
of  the  same  value  in  science  as  in  Masonry  ;  the  natural  form  of 
Masonry  is  goodness,  morality,  living  a  true,  just,  affectionate^ 
Belf-faithful  life,  from  the  motive  of  a  good  man.  It  is  loyal  ob^ 
dience  to  God's  law. 

The  good  Mason  does  the  good  thing  which  comes  in  his  way, 
and  because  it  comes  in  his  way ;  from  a  love  of  duty,  and  not 
merely  because  a  law,  enact«d  by  man  or  God,  commands  his  mil 
to  do  it  He  is  true  to  his  mind,  his  conscience,  heart,  and  soal, 
and  feels  small  temptation  to  do  to  others  what  he  would  not  wish 
to  receive  from  them.  He  will  deny  himself  for  the  sake  of  his 
brother  near  at  hand,  His  desire  attracts  in  the  line  of  his  duty, 
both  being  in  conjunction.  Not  in  vain  does  the  poor  or  the  op- 
pressed look  up  to  him.  You  find  such  men  in  all  Christian  sect^ 
Protestant  and  Catholic,  in  all  the  great  religious  parties  of  the 
civilized  world,  among  Buddhists,  Mahomet-ana,  and  Jews.  They 
are  kind  fathers,  generous  citizens,  unimpeachable  in  their  busi- 
ness, beautiful  in  their  daily  lives.  You  see  their  Masonry  in  their 
work  and. in  their  play.  It  appears  in  all  the  forms  of  their  ac- 
tivity, individual,  domestic,  social,  ecclesiastical,  or  political.  True 
Masonry  within  must  be  morality  without  It  must  become 
emirient  morality,  which  is  philanthropy.  The  true  Mason  loves 
not  only  his  kindred  and  his  country,  but  all  mankind;  not  onlj 


ILLCBTItlOUS   ELECT  OP  TUB  FIPTBBK. 


183 


tbe  good,  bat  lUeo  liic  evil,  nmoDg  his  brctbreu.  Ho  has  more 
gootludSG  thuti  Ihe  cli&nntfle  of  liis  dailv  Uft-  will  hold.  IL  runs 
over  tbe  baukg,  to  wbUt  luid  to  fi>«(l  a  thoii&utifl  ihirstv  plants. 
Not  content  with  the  dut;  that  lies  itlong  hU  track,  liv  go«K  uut  to 
neek  it;  not  Duly  witling,  he  has  n  falieut  loftgittij  tu  du  good,  t^i 
Bfjmd  his  trntli,  hb  justice,  his  generuaity,  lits  MaeuDry  over  all 
tbe  wtirld.  His  daily  life  is  a  profession  o{  bis  Masoury,  publislied 
io.  periwttiHl  good-will  to  meu.    He  can  nut  he  a  iwrsecator. 

Kul  roun?  Qtttumlly  dot-s  tbe  heavLT  Imild  or  tlif  inookiiig-bird 
sing  bin  ou'u  wild,  ^^leliUig  mdudy,  than  the  true  MaAuu  livee  iu 
tbiii  hcunlirtil  oiitwunl  life.  So  fn>m  the  pert'iiniiil  sjiring  swelbi 
furlh  tbe  BtrLiuii,  lo  qiUL-kuu  the  ini-adun  with  new  acot-ss  «f  grcunt 
■ntl  [icrfLi:!  Irt-aiitr  buretiu^  into  bloom.  Thu«  M.uHiDry  diK-a  the 
work  it  was  tutoul  to  da  The*  Mueon  doc*  not  n^Xv  uud  weep,  and 
mAkc  grimave^.  He  lives  rigbton.  If  his  life  is,  oa  whose  is  not, 
marked  with  orrorK.  luid  uitb  sins,  he  ploughii  orer  the  bfurca 
f]>ot  will)  bis  rcmorM,  <mw  with  new  seed,  and  the  uld  desert  blo»* 
»aia  like  h  tosk.  He  is  not  coDHiied  to  set  rorniB  of  tboiigbt,  of 
mAluii,  or  of  fwling.  He  accvjits  what  his  mind  regards  as  (me, 
what  bis  conbciettce  decideii  is  right,  whathisheartdecmfi  generous 
and  noble;  niid  all  elek.'  be  ]>utfi  far  from  bim.  Though  the  aneient 
and  the  honorable  of  the  Earth  bid  him  bow  down  to  them,  hia 
atobbom  kneee  bend  only  at  the  bidding  of  his  manly  9iiul.  His 
SlaaociTT  in  his  freedom  before  God.  uuthis  bondage  uuto  men.  His 
nUnd  B0t«  a<Vr  the  iiuiTerFnl  law  of  the  intellect,  his  conscience 
accurding  to  the  universal  moral  law,  his  affi-ctions  and  bis  soul 
after  the  universal  \nw  of  rucb,  und  tu  he  is  strong  with  the 
•treiiglb  of  God.  iu  thi»  iour-fuld  way  cominuuicatiug  with  Him. 
.  Tbe  i>ld  theologies,  thi!  philo8«pbies  of  religion  of  ancient  times, 
will  not  siiftici-  \n  now.  The  dnticKof  life  are  lo  Ik-  done;  we  maT' 
to  do  ibeni,  cau»ciou8ly  iil>edient  to  the  law  of  Gud,  not  atheistic* 
ally.  loving  only  our  «el(iiih  gain.  There  areainti  of  Ixudo  to  he 
cunvcted.  Evi-rywhere  morality  and  philautbropr  are  nrcdi-d. 
l^ure  ore  errors  to  be  made  way  with,  and  their  place  supplied 
inth  now  Irutbe,  radiant  with  the  gtorios  of  HcaTcn.  There  an 
jfit-at  wnm^TH  and  eWIe,  in  Cbnrch  and  Stat*,  in  domostie,  social, 
mikI  pui'Iio  lift-,  tu  be  righted  and  outgrown.  Masonry  cannot  in 
uor  ugv  forsake  tlie  bnjud  way  of  lif&  She  must  journey  on  in  the 
open  itrert.  appear  in  the  crowded  square,  and  teach  men  by  her 
dxxAi,  htT  life  mora  eloquent  than  any  lipt. 


164  KORAU  ASO  DOQMA. 

ThiB  degree  is  chiefly  dcToted  to  Tolbbation  ;  and  it  incolcstM 
in  the  strongest  manner  that  great  leading  idea  of  the  Aiuuent 
Art,  that  a  belief  in  the  one  True  God,  and  a  moral  aa4  Tirtaoai 
life,  constitute  the  onlj  religious  rt^uisites  needed  to  enable  a  man 
to  be  a  Moaon. 

Masonry  has  ever  the  amni  \ivid  rvmembrance  of  the  terrible 
and  artificial  torments  that  were  used  to  put  down  new  forms  of 
religion  or  extinguish  the  old.  It  sees  with  the  eye  of  memory  Ute 
ruthless  extermination  of  all  the  people  of  all  sexes  and  ages,  be- 
cause it  was  thi'ir  misfortune  not  to  know  the  God  of  the  Hebrews, 
or  to  worship  Ilim  under  the  wrong  name,  by  the  savage  troops  of 
Muses  and  Joshua.  It  sees  the  thumb-screws  and  the  racks,  the 
whip,  the  gallows,  and  the  stake,  the  victims  of  Diocletian  and 
Alva,  the  miserable  Covenanters,  the  XoB-ConformiBts,  SerYotuB 
buruod,  and  the  aiioflending  Quaker  hung.  It  sees  Cranmer  hcAd. 
his  arm,  now  no  longer  erriug,  in  the  flame  nntil  the  hand  drops 
ofi*  in  the  consuming  heat.  It  sees  the  persecutions  of  Peter  and 
Paul,  the  martyrdom  of  Stephen,  the  trials  of  Ignatius,  Polycaip^ 
Justiu,  and  Ireua-as;  aiid  then  in  turn  the  sufferings  of  th« 
wn.'telu'd  Paguiis  under  the  Christian  Emperors,  as  of  the  Papists 
in  Ireland  and  under  Elizabeth  and  the  bloated  Henry.  The  Bo- 
man  Virgin  nuked  before  the  hungry  lions;  young  Margaret  Gr*- 
liimi  liod  to  a  slake  at  low-water  mark,  and  there  left  to  drown, 
singing  liyuui8  to  Ood  until  the  savage  waters  broke  over  her 
head ;  and  all  that  in  all  ages  have  suffered  by  hunger  and  aaked- 
noss,  ]M>ril  and  prison,  the  rack,  the  stake,  and  the  sword, — it  sees 
tlioin  all,  and  shudders  at  the  long  roll  of  human  atrocities.  And 
it  Sees  also  tlie  oppression  still  practised  in  the  name  of  religion — 
men  shot  in  a  l'hristi;m  jail  in  Christian  Italy  for  reading  the 
Christian  Hible;  in  almost  every  Christian  State,  laws  forbidding 
fr\'i-iluni  nf  ."[teiH'h  on  matters  relating  to  Christianity;  and  &e 
gallows  rt-aeliing  its  arm  over  the  pulpit. 

The  tires  of  Muloeh  in  Syria,  the  harsh  mutilations  in  the  name 
of  Astarte,  CyWK\  Jehovah ;  the  barbarities  of  imperial  Pagan 
TortunTs;  the  still  grosser  torments  which  Romau-Gothic  Chris- 
iiniis  ill  Italy  itiul  S^iain  hea)>ed  on  their  brother  men  ;  the  fiendish 
crui'llifH  to  which  SwitKertaml,  France,  the  Netherlands,  England* 
t^'ollatul.  Ireland,  Aniericii,  have  Ixh'U  witnesses,  are  none  too  poT> 
erf\il  lo  warn  man  of  the  nnsivakable  evils  which  follow  fVom  mis- 
takcd  and  errors  in  the  matter  of  religion,  and  especially  from 


ILLUSTKIOCe   EtBCT  OP  THE   t.  TBBK. 


10fi 


ing  the  God  of  Ldtc  vritli  the  cruel  and  viudictive  pa«- 
of  i-rriug  buiuauity,  aud  making  bluod  tu  huro  &  sweet 
in  hu   uustrils,  aod  grvous  of  ugouy  to  be  dclicioua  to  liu 


Han  OKxer  had  the  right  to  asurp  the  anexfrciged  prerogative 
of  God,  And  rnndcmii  and  punish  an<ith<^r  for  )m  belief.  Bom  in 
PruU-sUmlhuid,  wcarcgf  thatfaitli.  If  wc  bftd  opeued  uur  ejes 
tbr  light  nndt-r  the  shadows  of  St.  Pcter'e  at  Borne,  we  should 
A\v  bti-n  devout  CatUolici  ;  bora  in  the  Jt-w  ish  qoaru-r  of  Aleppo, 
!c  should  baTi.>  conteninetl  Chrial  lu  an  iTii]*i>st«r;  in  ConstuiiU- 
we  ahould  huv«  cried  "Allah  it  Allah,  God  is  gn-nL  aud  Ma- 
iDift  if  hij  pmpliet!^  Birth,  place,  and  eduoiitton  give  m  uur 
lUtb.  Few  believe  in  any  religion  because  they  liave  cx^miucd 
the  nideiic*^  of  itd  ait  then  ticitv,  and  made  up  a  formal  judgment, 
«pco  weighing  the  tcalimony.  Not  one  man  in  t*u  Ihunsaud 
toow»  anjihiug  about  thi'  proofs  at  hia  faith.  We  "believe  what 
vt  an  taught ;  and  those  are  most  fauuticid  who  know  lL>ait  of  Uia 
nidflieea  on  which  their  creed  is  b«sed.  Facta  and  te^timou)"  are 
«*,cxccpt  in  very  rare  luatanct-s,  the  ground-work  i>l'  faith.  It  is 
In  imperative  law  of  God's  Eootiouiy,  unyielding  and  iuScsible  at 
Ehnuelf,  that  man  ahull  acc-.-pt  without  i(u<N9tiou  tlic  belief  of  thoaa 
UMmg  whom  he  \9  bum  timl  wtini  ;  the  faith  m  made  a  part  of 
hii  aatan  roaists  all  evidencu  to  the  oontrary ;  and  he  will  di«l}e- 
llnv  even  the  vvidunoi-  of  his  own  senseci,  ralhur  than  vivid  up  the 
Kl(|pi)a«  belief  whii-h  has  grown  up  in  luni,  flcab  uf  hia  flc»li  and 
Ihm  uf  his  bone. 

What  ie  truth  to  me  is  not  tnith  to  another.    Thd  aomo  argn- 
Denli  and  oridone'JB  that  convince  one  mind  make  no  impression 
«  another.     This  diOcronco  is  in  mcu  at  their  birth.     Ko  man  Is 
'OtJUfd  poaitively  to  awert  that  he  is  right,  where  other  men, 
n(Ml|y  intcUlgent  aud  equally  Tcll-infomied,  hold  directly  the 
<>R)Qatc  opinion.    Eaob  thioka  it  impossible  for  the  other  to  be 
aud  coohi  as  to  that,  is  c<]ually  in  error.  "  What  is  truth  f 
profound  question,  the  moat  suggostive  one  ever  put  to  man. 
Hiay  beliefa  of  former  and  present  times  seem  iucumprebaiiEible. 
Tbfj  itartle  lis  with  a  new  glimpse  into  the  hamau  soul,  that  mys* 
tfriooi  thing,  ra'Ti!  mTaicrioua  the  more  we  note  ita  working* 
is  a  man  superior  to  mvaelf  in  intellect  and  learning;  and 
ht  sincerely  believes  what  eeems  to  me  too  absurd  to  merit 
tation ;  and  I  cannot  conceive,  and  sincerely  do  not  believe. 


106  XOBALS  ASD   DOGMA. 

tfaat  be  is  both  aane  and  honest.    And  yet  he  i*  both.    His  reuiHl 
is  as  perfect  aa  mine,  and  be  is  as  honest  as  L 

The  fancies  of  a  lunatic  are  realities,  lo  him.  Oat  dreanu  an 
realities  akile  they  hei;  and,  in  the  Past,  no  more  unreal  than 
what  we  have  acted  in  onr  waking  hoars.  No  nun  cui  saj  that 
be  batli  as  sore  posseesion  of  the  trntb  as  of  a  chatteL  When 
men  entt-rtaiii  opinions  diametrically  opposed  to  each  other,  and 
each  is  liuut-st,  who  shall  decide  which  hath  the  Troth  ;  and  how 
can  either  say  with  certainty  that  he  hath  it?  We  know  not 
what  M  the  truth.  That  we  ourselves  believe  and  feel  absolntely 
certaia  that  our  own  l>elief  is  true,  is  in  reality  not  the  slightest 
proof  of  the  fact,  seem  it  never  so  certain  and  incapable  of  doabt 
to  us.  No  man  is  reeiMnsible  for  the  rightuess  of  his  faith ;  bat 
only  for  the  uprightness  of  it 

Therefore  no  man  hutli  or  ever  bad  a  right  to  persecute  another 
for  bis  belief;  for  there  cannot  be  two  antagonistic  rights;  and  if 
oni'  can  persecute  another,  because  be  himself  is  satisfied  that  the 
belief  of  that  other  is  erroneous,  ■  the  other  has,  for  the  same  rea- 
son, equally  as  certain  a  right  to  persecute  him. 

The  truth  comes  to  us  tinged  and  colored  with  our  prejudicea 
and  our  preconceptions,  which  are  as  old  as  ourselves,  and  strong 
with  a  divine  force.  It  comes  to.  us  as  the  image  of  a  rod  comes  to 
us  through  the  water,  bent  and  distorted.  An  argument  sinks 
into  and  convinces  the  mind  of  one  man,  while  from^  that  of  ano- 
ther it  rebounds  like  a  ball  of  ivory  dropped  on  marble.  It  is  no 
merit  in  a  man  to  have  a  particular  faith,  excellent  and  fiouud  and 
philosophic  as  it  may  be,  when  he  imbibed  it  with  his  mother's 
milk.    It  is  no  more  a  merit  than  bis  prejudices  Und  bis  passions. 

The  sincere  Moslem  has  as  mnch  right  to  persecute  ns,  aa  we  to 
persecute  him;  and  therefore  Masonry  wisely  requires  no  more 
than  a  belief  in  One  Great  AU-Powerful  Deity,  the  Father  and 
Preserver  of  the  Universe.  Therefore  it  is  she  teaches  her  votaries 
that  toleration  is  one  of  the  chief  duties  of  eveiy  good  Mason,  a 
component  part  of  that  charity  without  which  we  are  mere  hollow 
images  of  true  Masons,  mere  sounding  brass  and  tinkling  cymbals. 

No  evil  hath  so  afflicted  the  world  as  intolerance  of  religione 
opinion.  The  human  beings  it  has  slain  in  various  ways,  if  once 
and  together  brought  to  life,  would  make  a  nation  of  people ;  left 
to  live  and  increase,  would  have  doubled  the  population  of  th« 
civilized  portion  of  the  globe;  among  which  civilized  portion  it 


n.I.DSTBI008  ELECT  0»  TITB  FIPTXnT. 


lit 


(chiefly  U  thai  religious  vars  are  waged.  The  treosare  and  the 
bumiin  labor  tbtiv  lost  would  have  made  the  earth  agardeo,  io 
whicli,  bat  for  his  ctjI  paaaiona,  mun  might  now  he  as  happy  aa  m 
Eden. 

And  DO  mao  truly  otx-ys  the  Masonic  lav  vho  mertly  tolerates 
thoKe  whoM  wligioTig  opinions  are  o[>po8cd  to  his  own.  ETery 
maa'a  opiaioQS  ore  his  oirti  privme  property,  aud  Iho  righU  uf  all 
men  to  maintaui  each  his  own  an  perfectly  equal.  Merely  to  ioU 
€rate,  to  bmr  with  nn  opi>osing  oiiinioii.  is  to  assume  it  to  be  he- 
retical ;  and  owcrt  the  rujfii  to  ihtbccuU',  if  wc  wunld ;  and  claim 
our  toiayiJion  of  it  oa  a  mmU  Thu^  Mueon's  creed  goes  further 
thuu  that.  No  man,  i(  hold^  Ims  atir  right  in  any  way  to  intt'r- 
{etc  with  Um  rt^ligious  W-l'ief  of  auotlier.  It  holds  that  each  man 
is  AliMlnt«ly  sororeign  ma  to  his  own  buUof,  and  that  belief  is  & 
BUtltur  al)«oliili>ly  fun-ign  to  all  n'lio  do  not  enterlaiii  tht;  same 
bdirf ;  ajid  that,  if  tlira-  vcrv  any  right  of  [KDifcntioa  at  all,  it 
would  in  all  i-aKS  be  a  mutual  right;  because  one  party  has  the 
same  right  an  the  othrr  to  sit  as  jtidgir  in  his  own  raa< ;  and  Qod  is 
the  i>nly  magistrate  thai  can  rightfally  decide  between  them.  To 
that  great  Judge,  Masonry  refon  the  matter;  and  opening  wide 
its  portals,  ii  invitua  tornfer  t)K-rL>aud  lire  in  peace  and  liarmooy, 
the  ProUffitanir  the  Catholic,  the- Jew,  the  Moskm;  every  mau 
who  wiU  lead  a  truly  virtuous  and  moral  life,  love  his  brethieo, 
minlMt-jr  Lo  tli«  aiek  and  dislnrswd,  and  hcliere  in  the  Ose,  AU- 
foiccr/uU  AU'Wifc,  cwrywhere'PTewnt  God,  ArehUrrt,  Crfaler, 
tnd  PrutTver  of  aS  lUings,  by  whose  Qnivrreal  law  of  Uarmony 
t»er  Tv\U  «D  Ibis  univ^^rse,  the  great,  vnst,  infinite  circle  iif  anc- 
BMrive  I>efltli  and  Life: — lo  whose  Ini^ffaklk  Naiik  Ivt  nil  true 
tfasonis  pay  profoiindest  homage!  for  whose  thottsand  blessings 
poured  npn»  ns,  tolus  feel  the  uncerest gratitude,  now,  henceforth^ 
aud  forvrt-r! 

We  may  wi;ll  be  tulcrant  of  each  other's  creed;  for  iu  erery 
ItiUi  OiKit  aru  cxccll<:ut  moral  precepts.  Far  in  the  South  of 
Arts,  Zor-jaeti-r  taught  this  doctrine:  *'0u  commeiieing  a  journey, 
the  Foithral  should  torn  hU  thoughts  toward  Oniiiizd,aiid  confess 
.him,  in  tlic  purity  of  his  heart,  to  be  King  of  the  World;  ha 
aliMuld  love  him,  do  him  homage,  and  serve  him.  He  must  bo 
upright  and  cluiritahlv,duKpiev  tlie  pltiiaurca  of  the  body,  and  aroid 
pride  and  haughtiness,  aud  vice  b  all  ita  forms,  and  especially 
ftlsehoud,  vitv  <jt  the  boMSt  sins  of  which  man  can  be  guilty.    U« 


1S8  XOBALB  AND  DOOXA. 

miut  forget  injnries  and  not  avenge  himselC  He  must  honor  the 
memory  of  bis  parents  and  relatives.  At  night,  before  retiring  to 
sleep,  he  should  rigoronst;  examine  his  conscience,  and  repent  of 
the  faults  which  weakness  or  ill-fortune  had  caused  him  to  com- 
mit." Ho  was  required  to  pray  for  strength  to  persevere  in  the 
Good,  and  to  obtain  forgiveness  for  his  errors.  It  was  his  duty  to 
confess  big  faults  to  a  Magus,  or  to  a  lajm&n  renowned  for  bis  vir- 
tues, or  to  the  Sun.  Fasting  and  maceration  wore  prohibited ;  and, 
on  the  contrary,  it  was  his  duty  suitably  to  nourish  the  body  and 
to  maintain  its  vigor,  that  bis  soul  might  be  strong  to  resist  the 
Oeniua  of  Darkness;  that  he  might  more  attentively  read  the 
Divine  Word,  and  have  more  courage  to  perform  noble  deeds. 

And  in  the  North  of  Europe  the  Druids  tanght  devotion  to 
friends,  indulgence  for  reciprocal  wrongs,  love  of  deserved  praise, 
prudence,  humanity,  hospitality,  respect  for  old  age,  disregard  of 
the  future,  temperance,  contempt  of  death,  and  a  chivalrous  defer- 
ence to  woman.  liisten  to  these  maxims  from  the  Hava  Maal,  or 
Sublime  Book  of  Odin : 

"  If  thou  hast  a  fHcud,  visit  him  often ;  the  path  will  grow  over 
with  grass,  and  the  trees  soon  cover  it,  if  thou  dost  not  constantly 
walk  upon  it  He  is  a  faithful  friend,  who,  having  but  two  loaves, 
gives  bis  friend  one.  Be  never  first  to  break  with  thy  friend ;  sor- 
row wrings  the  heart  of  him  who  has  no  one  save  himself  with 
whom  to  take  counsel.  There  is  no  virtuous  mail  who  has  not 
some  vice,  no  bad  man  who  has  not  some  virtue.  Happy  he  who 
obtains  the  praise  and  good-will  of  men;  for  all  that  depends  on 
the  will  of  another  is  hazardous  and  uncertain.  Riclies  flit  away 
in  the  twinkling  of  an  eye;  they  are  the  most  inconstant  of 
friends;  flocks  and  herds  perish,  parents  die,  friends  are  not  im- 
mortal, thou  thyself  diest ;  I  know  but  one  thing  that  doth  not 
die,  the  judgment  that  is  passed  upon  the  dead.  Be  humane  to- 
ward those  whom  thou  meetest  on  the  road.  If  the  guest  that 
Cometh  to  thy  house  is  a-cold,  give  him  fire;  the  man  who  has 
journeyed  over  tiie  mouatains  needs  food  and  dry  garments.  Mock 
not  at  the  aged;  for  words  full  of  sense  come  often  from  the 
wrinkles  of  age.  Be  moderatflly  wise,  and  not  over-prudent.  Let 
no  one  seek  to  know  his  destiny,  if  Ke  would  sleep  tranquilly. 
There  is  no  malady  more  cruel  than  to  be  discontented  with  our 
Jot.  The  glutton  cats  his  own  death  ;  and  the  wise  man  laughs  at 
the  fool's  greediness.    Nothing  is  more  injurioaa  to  the  young  than 


ILLTOTBJOtrS  BLECT  OP  TOB  JIITEEK. 


ICO 


W. 


«»miTf  drinkiug;  Uie  more  ono  driDlcathe  more  b«  Inaee  Vis 
icuoa;  Uie  binl  of  f<>rgeLrulQ<.-S8  «iiig8 bcfoK  those  wKo  iuU>;cicato 
tiieiDEeWes,  nod  wil«s  tiwuy  thuir  souls.  Muti  iltvuid  of  seaaebo- 
Ikreitie  nill  livealwayfi  IT  lio  avoids  war ;  bul,  if  tlio  1aiioc9  qwre 
^o)d  age  will  givu  him  no  quarter.  Better  live  well  Ihaa  lire 
long.  When  a  man  Hgbu  a  flie  iu  hia  bouse,  de»tb  oome^  bufore 
ilpM  uut." 

Ami  thait  sitiil  the  Iiiilian  books :  "  UoQor  tby  father  Kud  mother. 
J(mr  for]get  the  benefits  thou  bust  received.  l>>am  while  thou 
artyDnng-  Besabmimve  to  the  lawt  of  thy  uountry.  Hank  the 
comianj  of  virtuous  men.    Speak  not  of  God  but  with  ra^ct. 

(Life  tm  gixxl  trmis  with  iby  ffllDW-citizuns.  Itoniuiii  in  thy  proper 
fbcc.  Speak  ill  of  no  nfie.  Mock  at  thv  hudiiy  intiriuili(.-9  of 
Acua  Pureac  not  unrclctitiii)(ly  u  coiiqiicrt:d  enemy.  Strive  to 
1.  .'■..>d  n-putation.    The  best  bread  ia  that  for  which  one 

I  :  to  hid  own  labor.     Tako  couuhi^^I  with  wist:  meii.    The 

turn  one  learos,  tbe  more  be  uoqnires  the  faculty  of  learning. 
Santledge  ie  tbe  uiost  p<-muuiet)t  weallb.  As  veil  be  dumb  aa 
ipiomuL  The  true  use  of  kuoirU'dge  is  to  dialingiiish  good  from 
fii  Be  not  a  subject  of  shame  to  thy  [jarenta.  What  one  leaniB 
a  jeuth  rudures  likt?  tbe  eti^fraviug  up'^u  a  rock.  Uc  is  wise  who 
iaan  himii^ir  Let  tby  books  be  tiiy  bt^Ht  frionds.  When  tbuu 
ttuioevt  on  hundred  yearti,  eease  to  learn.  Wisdom  is  solidly 
phoked,  KTea  on  tbe  shifting  ou-au.  I)er>eive  no  one,  not  orea 
thine  enrmy.  Wiadom  is  a  treaauro  tbut  everywhere  oommanda 
iUytiat.  Hfteak  mildly,  even  to  the  poor.  It  m  aweutcr  to  for* 
ptethnD  to  take  venceance.  Gaming  and  (]uarroU  lead  to  misery. 
Thmii  no  tma  merit  without  thi>  pnieticf!  of  virtue.  To  honor 
tor  netberis  the  most  fitting  homage  we  enn  pay  tbe  Divinity. 
TWcbno  tranqnil  «ltcp  without  a  clear  conscience;,  lie  badly 
UdvttaBdi  bin  inten-st  who  brcakii  his  wonl." 
Tvcoty-four  ceutuncs  ago,  Ihcse  wen:  tlie  Chinese  Kthica: 
"Tht  Pbiloeophcr  [Confuchis]  said,  *  Sak  !  my  doclrino  is  nm- 
(ic,  and  easy  to  bo  uDdnr«too<L'  'L'iiskko-Tseu  replied^  'that  is 
tvrUtn.'  The  Philosopher  having  gone  out,  tlie  disciples  asked 
>bt  llieir  lOHAter  bad  meant  to  say.  Tusexg-Tsbu  respouded, 
' IltrtloctriDe  of  our  Maetcr  coDsiets  solely  in  being  upright  of 
iMut  and  loving  our  neighbor  as  we  love  onrself.'" 

Wvmt  a  wDtiiry  later,  the  Hebrew  law  paid,  "If  any  man  bote 
^  neighbor  .  .  .  then  shall  yo  do  unU)  him.as  he  bad  thought  to 


170  H0E4LS  AND  DOOKl. 

do  anto  his  brother  .  ,  .  Better  ia  a  neighbor  that  is  near,  than  a 
brother  afiir  off  .  .  .  Thou  sbalt  love  thy  neighbor  aa  thyself* 

In  the  same  fifth  century  before  Christ,  Socbateb  the  Grecian 
eaid,  "  Thon  shalt  lore  thy  neighbor  as  thyaelf." 

Threa generations  earlier,  ZoBOASTEuhad  eaid  to  the  Fenians: 
"  Offer  up  thy  grateful  prayers  to  the  Lord,  the  most  Just  and  pure 
Ormuzd,  the  supreme  and  adorable  God,  who  thus  declared  to  bis 
Prophet  Zerdusht:  '  Hold  it  not  meet  to  do  unto  others  what  thou 
wouldst  not  desire  done  untu  thyself;  do  that  nnto  the  people, 
which,  when  done  to  thyself,  is  not  disagreeable  unto  thee.'" 

The  same  doctrine  had  been  long  taught  in  the  schools  of  Bab- 
ylon, Alexandria,  and  Jerusalem.  A  Pagan  declared  to  the  Phar- 
isee HiLLEL  that  he  was  ready  to  cnibface  the  Jewish  religion,  if 
he  could  make  known  to  him  in  a  few  words  a  summary  of  the 
whole  law  of  Moses.  "  That  which  thou  likest  not  done  to  thy- 
self," said  Hillel,  "  do  it  not  uut©  thy  neighbor.  Therein  is  all  the 
law  :  the  rest  is  nothing  but  the  commentary  upon  it" 

"Nothing  is  more  natural,". said  Confucius,  "nothing  more 
simple,  than  the  principles  of  that  morality  which  I  endeavor,  by 
salutary  maxims,  to  inculcate  in  you  ...  It  is  humanity;  which 
is  to  gay,  that  universal  charity  among  all  of  our  species,  without 
distinction.  It  is  uprightness;  that  is,  that  rectitude  of  spirit 
and  of  heart,  which  makes  ouu  seek  fur  truth  in  everything,  and 
desire  it,  without  deceiving  one's  self  or  others.  It  is,  finally,  sin- 
cerity or  good  faith ;  which  is  to  say,  that  frankness,  that  open- 
ness of  heart,  temperc'd  by  self-reliana',  which  excludes  all  feints 
and  all  disguising,  as  much  in  speech  us  in  action." 

To  diffuse  useful  information, tu  further  intellectual  refinement, 
sure  forerunner  of  uu>ial  improvement,  to  hasten  thfi  coming  of 
the  great  day,  when  the  dawn  of  general  knowledge  shall  chase 
away  the  lazy,  lingering  mists  of  ignorance  and  error,  even  from 
the  base  of  the  great  social  pyramid,  is  indeed  a  high  calling,  in 
which  the  most  splendid  talents  and  consummate  virtue  may  well 
press  onward,  eager  to  bear  a  part  From  the  Masonic  ranks 
ought  to  go  forth  those  whose  genius  and  not  their  ancestry  enno- 
ble them,  to  open  to  all  ranks  the  temple  of  science,  and  by  their 
own  example  to  make  the  humblest  men  emulous  to  climb  steps 
no  longer  inaccessible,  and  'enter  the  unfolded  gates  burning  in 
the  sun. 

The  highest  intellectual  cultivation  is  perfectly  compatible  with 


IlLVSTRIOOS   &LECT  Or  TOE   FimCRX. 


171 


Uie  daily  carei  and  toils  of  workiiig-mcn.  A  keen  relish  foi  the 
raoirt  mibUme  tniths  of  science  belongs  ulilte  to  evory  class  of 
mankind.  And,  u  philosophy  vas  taught  in  the  socn^l  groTcs  of 
Athens,  aod  nnder  the  Portico,  and  in  tlic  old  Tsmplcs  of  Kgjpt 
and  India,  bo  in  our  Lodg^a  vnght  Knowlcdgo  to  be  dispoBsod,  tlip 

iScicnc««  tanght,  and  the  Lcoturva  b«comc  likft  the  tca«liingii  of 
Socnttca  and  Plato,  of  Agossii  aud  Cotiain. 

BmU  IcnovlNlge  never  permitted  either  tnrbnlence  or  aobelief; 
but  ita  progress  is  the  foreriiniter  of  lil^ernlity  and  enlightened 
Inlrratiou.  Whoso  dreads  thew  may  well  trrtnbic;  for  he  may  b« 
«rell  assared  that  their  day  is  at  length  come,  and  must  pnt  to 
fI>eL-dy  flight  tlie  evil  spirita  of  lyrotuty  and  pereccntion,  vhich 
bauat«d  the  long  tiight  u<j*  gone  down  the  akj.  And  it  is  to  be 
hoped  that  the  time  will  soon  nrrire,  whi-n,  as  men  will  no  longer 
mlftr  tlemwl^cs  to  he  Iwl  blindfold  in  ignorauc*,  so  will  they  no 
more  yield  to  the  vile  principle  of  judging  aud  tjvating  their  fel* 
low-creatnres,  not  according  to  thu  intrinaio  merit  of  their  oc/itMM, 
bflt  according  to  the  aocndental  and  involuntary  coitiotdenofi  of 
their  epiniont. 

Whenever  we  come  to  treat  with  entire  rctij>oct  those  who  con- 
icientionsly  differ  frf)m  ourswlvps,  the  only  practical  effect  of  a  dif- 
ference will  W,  to  ma.kt'  us  enlighten  the  ignoranceon  one  sid«or 
the  otber^  fVom  which  it  epring»,  by  inBtructing  tlicm,  if  it  be 
Ihein ;  uiiraolves,  if  it  be  onr  own  ;  to  {\\v  '.-nd  tbu(  the  only  kind 
of  aoanimity  mfty  be  producn-d  «'hich  is  deeirubU-  amuug  rational 
bciogB, — the  ugreemt'nt  proceeding  from  full  oonviction  after  tlie 
freest  discuBfiion. 

The  Eln  of  Tift^en  ongbl  therefore  to  lake  the  lead  of  his  fel- 
low-dtisi-ns,  not  in  frivolooa  lununenienbi,  nob  in  ttie  degrading 

,pnranit8of  the  ambitious  vnlf^ar;  but  in  the  trtily  noble  task  of 
nili(htomDg  tli«  mad  of  his  countrymt'n,  and  of  leaving  hia  own 
name  encircled,  not  with  barbaric  splendor,  or  attached  to  courtly 
jewgawi,  bat  illostratHl  by  the  hnnom  most  worthy  of  oar  ra- 

^tional  nature;  ooapled  with  the  diffuHion  of  knowledge,  and  gnte- 
fnlly  pronounced  by  a  few,  at  least,  whom  his  wiso  beneficence  haa 
ractied  fVoro  ignomnce  and  vice. 

W«  my  to  him,  in  the  words  of  the  great  Roman:  "Men  in  no 
iwpoot  so  nearly  approach  to  the  Uoily,  as  when  they  confer  bc-ne- 
fltt  f>D  men.  To  serve  and  An  gowl  to  ns  many  as  possible, — there 
is  nothing  greater  in  your  fortune  tban  that  yon  should  be  able. 


172  K0BAL8  AND  DOGMA. 

and  nothing  finer  in  your  nature,  than  that  you  6hou'.d  be  desir- 
ous to  do  this."  This  is  the  true  mark  for  the  aim  of  every  num 
and  Mason  who  either  prizes  the  enjoyment  of  pure  hRppineeg^  or 
setfi  a  right  value  upon  a  high  and  unsullied  renown.  And  if  the 
benefactors  of  mankind,  when  they  rest  from  their  noble  labors 
ehall  be  permitted  to  enjoy  hereafter,  as  an  appropriate  revard  of 
their  Tirtue,  the  priTik-ge  of  looking  down  upon  the  blessings  with 
which  their  esertiuns  and  charities,  and  perhajM  their  toils  and 
sufferings  hare  clothed  the  scene  of  their  former  existence,  it  will 
not,  in  a  state  of  exalted  purity  and  wiedom,  he  the  founders  of 
mighty  dynasties,  the  conquerors  of  new  empires,  the  Ciesars 
Alexanders,  and  Tamerlunes;  nor  the  mere  Kings  and  Coanael- 
lors,  Presidents  and  Senators,  who  have  lived  for  their  pBrty 
chiefly,  and  for  their  country  only  incidentally,  often  sacrificing  to 
tlieir  own  aggrandizement  or  that  of  their  factioQ  the  good  of  their 
fellow-creatures ; — it  will  not  be  they  who  will  be  gratified  by  con- 
templating the  monuments  of  their  inglorious  fame;  bnt  those 
will  enjoy  that  delight  and  march  in  that  triumph,  who  can  trace 
the  remote  effects  of  their  enlightened  benevolence  in  the  im- 
proved condition  of  their  species,  and  exult  in  the  reflection,  that 
the  chauge  which  they  at  last,  perhaps  after  many  years,  snirej, 
with  eyes  that  age  and  sorrow  can  make  dim  no  more, — of  Knowl- 
edge become  Power,— Virtue  sharing  that  Empire — Superstition 
dethroned,  and  Tyranny  exiled,  is,  if  even  only  in  some  small  and 
verj'  slight  degree,  yet  still  in  nome  degree,  the  fruit,  precious  if 
costly,  and  though  late  repaid  yet  long  enduring,  of  their  own 
self-denial  and  strenuous  exertion,  of  tiiiir  own  mite  of  charity 
and  aid  to  education  wisely  bestowed,  itiul  of  the  hardships  and 
hazards  which  thej  encountered  here  below. 

Masonry  requires  of  its  initiates  and  votaries  nothing  that  is 
impracticable.  It  does  not  demand  that  they  should  undertake 
to  climb  to  those  lofty  and  sublime  peaks  of  a  theoretical  and  im- 
aginary unpractical  virtue,  high  and  cold  and  remote  as  the  eternal 
Buows  that  wrap  the  shoulders  of  Chimborazo,  and  at  least  as  in- 
accessible as  they.  It  asks  that  alone  to  be  done  which  is  easy  to 
be  done.  It  overtasks  no  one's  strength,  and  asks  no  one  to  go 
beyond  his  means  and  capacities.  It  does  not  expect  one  whose 
business  or  profession  yields  him  little  mora  than  the  wants  of 
himself  and  hia  family  require,  and  whose  time  is  necessarily  oc- 
cupied by  his  daily  avocations,  to  aband      or  neglect  the  bosineBS 


ILlOSTRIOtra  ELECT  OF  TUB  nFTEBir. 


173 


lijr  whieti  he  sod  bis  cbUilreti  liv<>,  >ud  devote  hlmeeir  and  his 
meuns  to  the  diS'tistuu  of  kiitiwltidgc-  umuo;;  men.  It  dues  not  «x> 
peel  liim  to  iHilflisli  hooka  for  llie  pmpic,  or  (o  It'cturc,  to  the  ruip 
vt  hi*  privulc  iiirmrs,  or  to  fonud  AeoileiiiiL-e  anil  Cullegcs,  build  Dp 
libnrice,  and  ebtitle  hitnf^olf  lo  elA(Ti(>8. 

Rwt  ttd«i'«rwjiiire  and  (Xppct  evcrvmiui  of  ne  to  d"  something, 
within  iLUd  according  to  bit  mcnns :  iind  there  is  no  JUuson  who 
eaitHot  do  Mcme  thing,  if  not  alone,  then  bj  combination  and  oaao- 
eiation. 

if  a  Lodfp  cannot  aid  in  founding  a  eohool  or  an  academj  it 
Can  *ti1l  do  aomothiog.  It  c&a  educate  one  boy  or  girl,  at  leu«t« 
(be  child  of  ennii-  poor  or  departed  brother.  And  it  should  never 
h^  Tor^utton,  that  in  the  puurLSl  uun-^^dLHl  rhild  that  aeeni4 
■bondim^  to  igiiomnco  aud  vice  mag  slnnib«r  the  virtueii  of  m 
Sirmie-t,  the  inltdlect  of  a  Baeon  or  a  Bossnel,  the  genius  of  a 
Shakai{iL-an.-,  the  raimcitj'  lo  beuefic  mankind  of  a  Washington; 
and  tbat  in  rescuing  bim  rrom  fbe  mire  in  which  be  is  plunged^ 
and  giving  bim  the  DifAut!  of  eiluoation  and  dcv4;1»iimi'nt',  the 
l4>dgc  that  doca  it  may  be  the  direct  and  immediate  meaoe  of  con- 
r«rring  upon  the  world  ai  great  a  boon  as  that  given  it  by  John 
FaUBt  theb(tj  of  Jfi'ntz;  may  ptTiMituato  the  libertiwi  of  a  conntiy 
and  uhaiigp  the  d<.'atini(>d  of  itsiioiut.  and  write  a  new  obapter  in 
the  liintorjr  of  the  world. 

For  we  ucvit  kuyw  the  imi'urtaiiee  of  ihe  act  wc  di).  TTie 
daaghtcrof  rhomub  little  thought  what  ehe  was  doing  for  tfa» 
bntBan  mce,  and  the  lost  nmtnaginable  conM()nGne>e8  that  do- 
jK'ndiid  Mil  her  cIiariLibk-  net,  when  she  drew  tin*  little  child  of  • 
Hetirew  womnn  from  among  the  ruidips  Ihnt  grpw  along  the  Imnk 
of  tliu  Nile,  and  determined  to  rear  it  as  if  it  were  ber  own. 

V  '  .  has  an  Hi;t  nf  clmritv,  iMJttinp  Ihe  doer  little,  given 
lo  h.  .  ,  .1  great  pttiuter,  a  grt'at  niu.«ieinn.  a  great  inveutorl 
How  often  ha«  inch  an  act  derelop«d  the  raffed  boy  into  the  ben- 
rfnct-tr  of  hit  nieel  On  what  amall  and  uppan-ntly  unimportnnt 
drenni^anw-s  bare  turned  and  liingnl  the.  fiil^s  of  the  n'orld'fl 
gr^at  oonqaerom.  There  is  no  law  that  limits  the  retnmH  that 
sbidl  be  renped  fri'm  a  single  good  deed.  'I*he  widow's  mite  may 
nut  only  tx'  as  acc-ptahle  to  God,  bat  may  prodnce  rui  great  resiilts 
M  the  rich  ninn's  costly  olftring.  Tbe  iworeit  boy,  helped  by  b#- 
DMTolontriv  may  i^ome  lo  Wd  armies,  to  control  senatea,  to  ilorido 
oa  peaco  mid  war,  to  dieiate  to  cabinets;  and  his  magnitiooDt 


ITl  MOBAIS  i.HD  DOOXA. 

thoughts  and  noble  words  rnaj  be  lav  many  years  hereafter  to  mil- 
lions of  men  yet  unborn. 

But  the  opportunity  to  effect  a  great  good  doe^  not  often  occnr 
to  any  one.  It  is  worse  than  folly  for  one  to  lie  idle  and  inert,  and 
expect  the  accident  to  befall  him,  by  which  his  influences  shall  lin 
forever.  He  can  expect  that  to  hapjwn,  only  in  consequence  of  one 
or  many  or  all  of  a  long  series  of  acts.  He  can  expect  to  benefit 
the  world  only  as  men  attain  other  results ;  by  continuance,  by 
persistence,  by  a  steady  and  uniform  habit  of  laboring  for  the 
enlightenment  of  the  world,  to  the  extent  of  his  means  and  ca* 
pacity. 

For  it  is,  in  all  instances,  by  steady  labor,  by  giving  enough  of 
application  to  our  work,  and  having  enongh  of  time  for  the  doing 
of  it,  by  regular  pains-taking,  and  the  plying  of  constant  assidui- 
ties, and  not  by  any  process  of  legerdemain,  that  we  secnre  the 
strength  and  the  staple  of  real  excellence.  It  was  thus  that  De- 
mosthenes, clause  after  clause,  and  sentence  after  sentence,  elabo- 
rated to  the  uttermost  his  immortal  orations.  It  was  thus  that 
Newton  pioneered  his  way,  by  the  steps  of  an  ascending  georaetryy 
to  the  mechanism  of  the  Heavens,  and  Le  Yerrier  added  a  planet 
to  our  Solar  System. 

It  is  a  most  erroneous  opinion  that  those  who  hare  left  the  most 
stupendous  monuments  of  intellect  behind  them,  were  not  differ- 
ently exercised  from  the  rest  of  the  species,  but  only  differently 
gifted;  that  they  signalized  themselves  only  by  their  talent,  and 
hardly  ever  by  their  industry ;  for  it  is  in  truth  to  the  most  stren- 
uous application  of  those  commonplace  faculties  which  are  dif- 
fused among  all,  that  they  are  indebted  for  the  glories  which  now 
encircle  their  remembrance  and  their  name. 

We  must  not  imagine  it  to  be  a  vulgarizing  of  genius,  that  it 
should  be  lighted  up  in  any  other  way  than  by  a  direct  inspiration 
from  Heaven ;  nor  overlook  the  steadfastness  of  purpose,  the  devo- 
tion to  some  single  but  great  object,  the  unweariedness  of  labor 
that  is  given,  not  in  convulsive  and  preternatural  throes,  but  by 
little  and  little  as  the  strength  of  the  mind  may  bear  it ;  the  accu- 
mulation of  many  small  efforts,  instead  of  a  few  grand  and  gigan- 
tic, but  perhaps  irregular  movements,  on  the  part  of  energies  that 
are  marvellous;  by  which  former  alone  the  great  results  are 
bronght  out  that  write  their  enduring  records  on  the  fkce  of  the 
earth  and  in  the  history  of  nations  and  of  man. 


ILLUCTRlOtrS  ELECT  OV  THE  FIFTEEN. 


must  not  overlook  these  elements,  tu  whicli  genitts  owcj  tlu* 
id  pruudfUt  of  her  aotiieveineDts;  uor  imngine  thnt  (innlities 
gpoerally  poiwe^ed  aa  patience  and  pairiMakiiig,  and  re-inlute 
rv,  have  no  sbaru  in  npbolding  a  distinction  so  illiistrtooB 
ki  of  tbv  bcTii'fnctor  of  Wu  kind. 
'We  inugt  not  forjcol  tbal  great  ksuHs  arc  moat  ordinarily  pro- 
loed  bj  an  aggregate  or  many  (\)ntTibntions  and  <  xcrtions  ;  as  it 
tUe  inrisible  parlielM  of  vapor,  rach  spparata  and  distinct  from 
lie  other,  thnt,  rifling  from  the  oceans  and  their  bay*  and  gnlfs, 
am  Ukc8  and  rivers,  and  wide  morasses  and  overflowed  pkius, 
it  away  na  clondK,  and  distill  upon  the  earth  in  dens,  and  Tall  in 
llowcra  and  rain  and  anows  upon  the  broad  plains  and  rndc  monn- 
iuBf  and  make  the  gr«at  navigable  streams  that  art:  the  arl«nM 
jng  which  flows  the  lifo-blood  of  a  country, 
And  BO  Masonry  cuu  do  much,  if  cucb  Mason  be  content  to  do 
liis  share,  nud  if  tbelr  united  elTorts  are  directed  by  wisp  cuiiusels 
to  a  cummon  purpose.  "It  is  for  God  and  for  Omnipoiency  to  do 
mighty  111  ins^  in  a  momeni :  but  by  degrees  to  grow  to  greatne® 
the  course  thut  Ue  liath  left  for  man."  • 

If  llftdonry  will  but  b&  tru«  to  her  mission,  and  )Ia$ons  to  their 
Dtnisei  and  obligutionei — if,  n.>-«ntiiring  vigorously  npon  a  career 
birn*.'llci-D04>,  sbu  and  they  n  HI  bub  pursue  it  earnestly  and  nnfal- 
riogly,  remembering  that  our  contributions  to  the  causeofohar* 
and  education  then  d*.*«;rve  the  greatest  crc4it  when  it  costa  lu 
lOthing.  thi;  curtailing  nf  a  roiufort  or  Lbc  relinquishment  of  a 
luxary,  to  make  tlitm— if  we  will  but  give  aid  to  what  were  onoo 
Jlasoury's  grcut  ecbcmea  for  hnman  improTemcnt,  not  titfullynnd 
aodically,  but  r»-gn!arly  and  incessantly,  as  the  vnpirs  rise 
tha  springs  run,  and  as  the  son  rises  and  the  stars  come  np 
heavens,  then  we  may  bo  sun?  that  great  results  will  he 
and  tt  great  work  done.  And  then  it  will  most  aurely  be 
en  that  Masonry  is  not  offeto  or  iropotent,  nor  degenerated  nor 
ig  to  a  fatal  decay. 


n 


XL 

SUBLIME  ELECT  OF  THE  TWELVE; 

« 
PRINCE    AMETH. 

Tbb  daties  of  a  Prince  Ameth  are,  to  be  earncBt,  true,  reliably 
and  sincere  ;  to  protect  the  people  against  illegal  impositiDiis  and 
exactions ;  to  contend  for  their  political  rights,  and  to  see,  as  &r  h 
he  may  or  can,  that  those  bear  the  burdens  vho  reap  the  beneAtii 
of  the  Government. 

Yon  are  to  be  tme  unto  all  men. 

You  are  to  be  frank  and  sincere  in  all  things. 

You  are  to  be  earnest  in  doing  whatever  it  is  your  dnty  to  do. 

And  no  man  must  repent  that  he  has  relied  upon  jour  resolv^ 
yonr  profession,  or  your  word. 

The  great  distinguishing  characteristic  of  a  Hason  is  sympatliy 
with  his  kind.  He  recognizes  in  the  human  race  one  great  famUy> 
all  connected  with  himself  by  those  invisible  links,  and  that 
mighty  net-work  of  circumstance,  forged  and  woven  by  God. 

Feeling  that  sympathy,  it  is  his  flrst  Masonic  duty  to  serve  his 
fellow-man.  At  his  first  entrance  into  the  Order,  he  ceases  to  be 
isolated,  and  becomes  one  of  a  great  brotherhood,  assuming  nev 
duties  toward  every  Mason  that  lives,  as  every  Mason  at  the  same 
moment  nssumcs  them  toward  him. 

Nor  arc  those  duties  on  his  part  confined  to  Masons  alone.  He 
iissiimcB  many  in  regard  to  his  country,  and  especially  toward  the 
great,  suffering  mosses  of  the  common  people ;  for  they  too  are  hig 
brethren,  and  Gt)d  hears  them,  inarticulate  as  the  moanings  of 
their  misery  are     liy  all  proper  means,  of  persuasion  and  infla- 


St'BLUtB  ELECT  Of  THE  TWELVX. 


177 


and  otbervUe,  if  Ihc  occaaion  sad  emurgmc;  reqiiiro,  bo  ii 
U>  defend  iht^m  against  opprcgeion.  and  tyranuioal  and  ill^ 
git  exactions. 
He  labon  eqnalljr  to  defend  and  to  I'mproi-e  Uie  peopli.'.  He  doea 
t  Qattcr  tlicm  to  mjtlcnd  tlirai,  nor  Tawn  upon  tfa«m  to  rale 
*in,  nor  conceal  his  opiniona  to  humor  them,  nor  l«ll  them  that 
■y  can  nerer  err,  and  that  their  Toice  is  Lba  Toioe  of  G«><L  He 
lUWB  that  the  talvly  of  even-  frue  guTernm(>nt,  and  ita  continu- 
c«  and  ppqicCtiity  drpeud  upon  the  rirtue  aiid  tutvlligenoe  of 
(1  oumnioD  pvupic;  and  that  utitcae  thtir  libertr  is  oT  such  & 
d  as  arms  can  neither  procure  nur  take  awaj;  nnkss  it  is  the 
it  of  manly  oouruge,  of  jtutice,  tcmpenuicc,  aud  gcoaroua  vir- 
tr— unJosi,  being  euch,  it  bn«  taken  d«ep  root  in  the  minds  and 
luwru  of  tfao  people  at  large,  tbore  will  not  long  be  waating  thote 
-who  will  snatch  from  tliem  by  treadieiy  what  they  have  acquired 
arms  or  inslitnttona 

Ho  knows  that  if,  after  being  releaecd  from  the  toils  of  war,  the 
iple  neglect  the  arta  of  penre :  if  Ibnir  peace  and  liberty  bo  a 
.teuf  warfiire;  if  war  l>e  tlieir  only  rirttie,  and  the  summit  of 
leir  praise,  they  viU  soon  find  peace  th«  most  adverse  to  their 
tcresta.  It  will  liC  only  a  more  distmeeing  war;  and  ihut  vhioh 
ley  imagined  liberty  will  be  the  worst  of  slavery.  For,  unless  by 
the  mvABS  of  knowledge  and  morality,  not  fVolhy  and  loquscioui, 
i  jitinuiae,  unadulterated,  and  sincere,  they  cluur  tlie  hurixou  of 
mind  from  tbose  mifit«  of  error  and  passion  which  arijc  Croitl 
ifrooraaoe  and  vice,  thef  will  always  hare  tbose  who  will  l>ead  their 
necks  to  the  yoke  as  if  tJiey  were  brutes ;  who,  notwithitmnding  all 
their  tnaraphx,  will  put  them  up  to  the  higbwt  biddrr,  lu  if  tbcj 
wen  mere  booty  made  in  war ;  and  find  an  exnberant  aouree  of 
waalth  and  power,  in  the  people's  igoorunoe,  prpjadioe,  and  paa- 


I      Ihe 


The  propli'  that  does  not  subjugate  the  prupensityof  the  wealthy 
to  arwrifln,  ambition,  and  eensoality.  czpi'l  luxury  &om  them  aod 
tbt-ir  farailies,  kcc])  down  pauperism,  diffuse  knowledge  smoog  the 
poor,  and  labor  to  raJeo  tbn  abject  fVom  (be  mire  of  vice  and  low 
indnl^iiioe.  iiiid  to  ki>t>p  the  indiititriniis  trom  starring  in  sight  of 
Inxurinui  fi.-»tiviU8,  will  find  that  it  hne  cherished,  in  that  avarice, 
ambition,  sensuality,  selfiabneBe,  and  luxury  of  the  one  class,  and 
that  degradation,  misery,  drunkeonese,  ignorance,  and  bmtiiiiisa- 
Um  other,  more  stubborn  and  iatraotable  de({>ote  at  inma, 


178  VOBALd  AND   DOGMA. 

tban  it  ever  encotrntered  in  the  field;  and  even  ita  very  bowels  will 
be  continually  teeming  with  the  intolerable  progeny  of  tyrants. 

These  are  the  first  enemies  to  be  subdued ;  tills  constitates  the 
campaign  of  Peace ;  these  are  triumphs,  difficult  indeed,  bnt 
bloodless;  and  far  more  honorable  than  those  trophies  which  are 
purchased  only  by  slaughter  and  rapine ;  and  if  not  rictora  in  this 
service,  it  is  in  vain  to  have  been  victorious  over  the  deqwtic  enemy 
in  the  field. 

For  if  any  people  thinlcs  that  it  is  a  more  grand,  a  more  benefi- 
cial, or  a  more  wise  policy,  to  invent  subtle  expedients  by  stamps 
and  imposts,  for  increasing  the  revenue  and  draining  the  life-blood 
of  an  impoverished  people ;  to  multiply  its  naval  and  militarj 
force;  to  rival  in  craft  the  ambassadors  of  foreign  states;  to  plot 
the  swallowing  up  of  foreign  territory ;  to  make  crafty  treaties  and 
alliances ;  to  rule  prostrate  states  and  abject  provinces  by  fear  and 
force;  than  to  admiiiieter  unpolluted  justice  to  the  people,  to  re- 
lieve the  condition  and  raise  the  estate  of  the  toiling  masses,  redress 
the  injured  and  succor  the  distressed  and  conciliate  the  discon- 
tented, and  speedily  restore  to  every  one  his  own ;  then  that  people 
ia  involved  in  a  cloud  of  error,  and  will  too  late  perceive,  when  tha 
illusion  of  these  mighty  benefits  has  vanished,  that  in  neglecting 
these,  which  it  thought  inferior  considerations,  it  has  only  bean 
precipitating  its  own  ruin  and  despair. 

Unfortunately,  every  age  presents  its  own  special  problem,  most 
diflScult  and  often  impossible  to  solve ;  and  that  which  this  age 
ofiers,  and  forces  upon  the  consideration  bf  all  thinking  men,  is 
this — how,  in  a  populous  and  wealthy  country,  blessed  with  free 
institutions  and  a  coustitutioo'al  government,  are  the  great  masses 
of  the  manual-labor  class  to  be  enabled  to  have  steady  work  at  fair 
wages,  to  be  kept  from  starvation,  and  their  children  ftom  vice  dud 
debauchery,  and  to  be  furnished  with  that  degree,  not  of  mere 
reading  and  writing,  but  oi  knowledge,  that  shall  fit  them  intelli- 
gently to  do  the  duties  and  exercise  the  privileges  of  freemen; 
even  to  be  intrusted  with  the  dangerous  right  of  suffrage  ? 

For  though  we  do  not  know  why  God,  being  infinitely  mercifid 
as  well  as  wise,  has  so  ordered  it,  it  seems  to  be  unquestionably  his 
law,  tliat  even  in  civilized  and  Christian  countries,  the  large  mass 
of  the  population  shall  be  fortunate,  if,  during  their  whole  liii^ 
&om  infancy  to  old  age,  in  health  and  sickness,  they  have  enoagh 
of  the  commonest  and  coarsest  food  to  keep  themselves  and  thdr 


BCBLtire   ELECT  OP  TBS  TWELVE. 


diiltlrcn  from  tho  coiitiDnal  gnawing  of  bnnger— euoagll  of  UiC 
Ciitnmuncst  und  coAreoet  clvtliitig  to  prtiUcl  tbenaselvM  wid  Ihvir 
liulo  00C8  from  iiidccoDt  esposar^  and  the  bitt«r  cold ;  iUid  if  th«7 
bavi'  over  tlioir  lioads  Ihu  nidceL  «1iG)U'r. 

Aiid  He  seems  to  Imve  eii;u>U-d  Ibis  law — wliicli  no  bunian  com* 
manity  hu  yet  found  the  mcana  to  ubn>gat« — that  when  «  counti; 
becomes  p<jpulous,  rapital  shall  coucciitnic  Ui  the  bonds  of  a  Urn* 
ilnl  QQmber  of  i>crton?,  aud  labur  become  more  iind  nuirt-  at  it2 
UKfcr,  antil  mi^re  maoaal  labor,  that  of  th«  wearer  and  iron- 
worlcer,  and  other  artifiuns,  evenltiallv  PPOflfrH  to  lie  worth  more 
tJiau  a  buiv>  BubsistciifH.',  and  oft^u,  in  gr^at  eilic^  aiid  riLtit  txl«nti 
of  uouutiy,  uol  fceu  that,  and  govs  or  rrswls  abotit  In  mgH,  beg< 
ging.  and  alarving  for  want  of  work. 

While  even'  ox  uiid  horse  cuu  Iind  work,  and  t»  worth  being  fed, 
it  is  not  atways  bo  with  man.  To  be  eoi]>loT<:Hl,  to  bare  a  chiuxM 
to  voric,  at  unythiu^  like  fair  wag^sg,  becomes  the  great  cngrossiag 
objeet  of  u  niati'i^  life.  Th(>  nipiraliiii  can  live  without  employing 
tho  laborer,  and  diBcbiirgcs  him  whene?c>r  that  liibnr  ceases  to  be 
pn)ntubl&  At  the  moment  whc-n  the  weather  is  nioHt  inelem(!nt> 
[iniriaii>n8  dr-nn-st,  and  rentx  highent,  lie  tarns  htm  off  t<i  starve. 
If  tbti  dav-lubortT  ie  taken  i^ick,  hia  wagi-s  atop,  When  old,  he  has 
no  p«-nxiiin  to  retire  upun.  Hii  cliildrvn  cannot  \k  sent  to  school ; 
for  tt^fore  their  Iwiie*  am  hardened  they  nniai  got  to  work  lest  they 
ctarvf-  The  nmn,  strong  and  ablt>-lf<»died,  workB  for  n  shilling  or 
two  a  dnv  ;  and  ihi^  womiin,  shivering  over  her  littte  pan  of  oool^ 
wlicii  tbi>  mercury  droiw  far  below  zero,  after  her  hungry  children 
have  wailed  ibcmsejve*  to  sleep,  sews  by  the  dim  light  of  her  lonely 
oandlc,  for  u  Iwtre  pittance,  nelling  hor  life  to  him  who  bargained 
only  for  the  work  of  her  ne'cdit'. 

FalJKTs  and  mothers  slay  Ibcir  chdd^*n,  u>  have  the  bnriai-fcea, 
that  witli  the  pheo  of  oue  child's  life  tliey  mtiy  coutinue  life  in 
tfauM*  that  tnrrive.  Little  girls  with  bars  feet  sweep  the  stn>«t< 
crui)iiti;fg,  vh(]ti  thi*  winter  wind  [linches  them,  and  beg  pitcoualy 
for  pvniiiea  of  those  who  wear  waxm  Airs.  Children  grow  up  in 
■qualid  tnWry  and  brtilal  IgtioraRoe ;  want  oompels  virgin  and  wife 
to  pr->iitiln(«  thnmeelveii;  woihen  starve  and  frecse,  and  lean  up 
a^aio^  tU»  walU  of  work  houses,  like  bnndlesof  font  rags,  all  night 
iiing.  and  nigbt  after  night,  vbeu  the  cold  rain  fulls,  and  there 
dunce*  In  I«  no  ruom  for  them  within  ;  and  hmidn-<ld  of  faniiliefl 
W»  orowdt'd  into  a  single  building,  rife  with  horrors  and  teeming 


180  M0K1.U  AND  DOOIU. 

with  foal  air  and  pestileLoe ;  where  men,  women,  anit  cbildran 
huddle  together  in  their  filth ;  all  ages  and  all  colon  Bleeping  in- 
discnminatel;  together;  while,  in  a  great,  fre^  Bepnblican  Stated 
in  the  full  vigor  of  its  youth  and  Btrength,  one  person  in  erery 
Beventeen  is  a  pauper  receiring  charity. 

How  to  deal  with  this  apparently  inevitable  evil  and  mortal  dia- 
ease  is  by  far  the  moBt  important  of  all  social  problems.  What  is 
to  be  done  with  pauperism  and  over-supply  of  labor  ?  How  is  the 
life  of  any  country  to  last,  when  brutality  and  drauken  semi-bar- 
bariam  vote,  and  hold  offices  in  their  gift,  and  by  fit  representatiTei 
of  themselves  control  a  government?  How,  if  not  wisdom  and 
authority,  but  turbulence  and  low  vice  are  to  exalt  to  senatorship* 
miscreants  reeking  with  the  odors  and  pollution  of  the  hell,  the 
prize-ring,  the  brothel,  and  the  stock-exchange,  where  gambling  is 
legalized  and  rascality  is  laudable  ? 

Masonry  will  do  all  in  its  power,  by  direct  exertion  and  co-oper- 
ation, to  improve  and  inform  as  well  as  to  protect  the  people;  to 
better  their  physical  condition,  relieve  their  miseries,  supply  their 
wants,  and  minister  to  their  necessities.  Let  every  Mason  in  this 
good  work  do  all  that  may  be  in  At*  power. 

For  it  is  true  now,  as  it  always  was  and  always  will  be,  that  to  be 
free  is  the  same  thing  as  to  be  pious,  to  be  wise,  to  be  temperate 
and  just,  to  be  frugal  and  abstinent,  and  to  be  magnanimous  and 
brave ;  and  to  be  the  opposite  of  all  these  is  the  same  as  to  be  a 
slave.  And  it  usually  happens,  by  the  appointment,  and,  as  it 
were,  retributive  justice  of  the  Deity,  that  that  people  which  ctui- 
not  govern  themselves,  and  moderate  their  possions,  but  cronoh 
nnder  the  slavery  of  their  lasts  and  vices,  are  delivered  up  to  the 
sway  of  those  whom  they  abhor,  and  made  to  submit  to  an  invcJ- 
untary  sen-itude. 

And  it  is  also  sanctioned  by  the  dictates  of  jastice  and  by  the 
constitution  of  Nature,  that  he  who,  from  the  imbecility  or  de- 
rangement of  his  intellect,  is  incapable  of  governing  himself, 
should,  like  a  minor,  be  committed  to  the  government  of  another. 

Above  all  things  let  iis  never  forget  that  mankind  constitutes 
one  great  brotherhood;  all  born  to  encounter  suffering  and  sorrow, 
and  therefore  bound  to  sympathize  with  each  other. 

For  no  tower  of  Pride  was  ever  yet  high  enough  to  lift  its  pos- 
sessor above  the  trials  and  fears  and  frailties  of  humanity.  No 
human  hand  ever  built  the  wall,  nor  ever  shall,  that  will  keep  oat 


SITBUMB  SLKOT  Or  THE  T«'S1TB. 


131 


affliction,  p«{n,  and  iDfirmitjr.  SickotiM  and  sorrow,  trouble  uid 
dt^atli,  an  diiiiieiiijationa  that  lt>Te\  everything.  They  know  nortS, 
high  Dur  lov.  Tke  chitf  wants  of  life,  the  great  and  grave  Dcce»si- 
Ijfcis  tif  the  hiimoii  soul,  give  exemptiun  to  iioiie.  They  makei  all 
poor*  ail  yreitk.  They  put  6uj>])licatiou  in  the  oiouth  of  every 
human  beiog,  m  truly  aa  in  th&t  of  the  meitncst  bo^ggar. 

But  Ihu  phDci|ilL'  of  toWry  Is  uut  uii  evil  priiicij>Ie.  We  err. 
mndtJie  cuiisequeuc'ee  teuch  us  wUdom.  Allelemeuts,aU  the  laws 
of  tlitiiga  umtiii'l  us.  miiiUtcr  to  th'n  end  ;  uiid  tlii-utigh  tU&{»Uu 
of  [xiiuful  frroruiid  mistake,  it  ia  the  lieslgii  of  Providcuce  to  lead 
Its  to  trutli  aud  happioeaa.  If  erring  only  taught  us  to  err;  if 
mistdkiw  coiilirriied  na  in  iniprudeuce;  if  the  miseries  caused  bj 
vickioB  iudulgeuee  bad  n  nutural  tendency  to  muke  m  mureabjocfc 
timrto  of  vic(\  then  euffi-ring  would  be  wholly  evil  But,  on  lb* 
ooutmrv,  all  u-itdH  und  in  dcHigued  to  pruduce  nnieiidmeiit  aud  im- 
proifinenL.  Bull'eriug  ia  ihu  diseijtUui:  of  Tirtui-;  uf  ihal  wbicb  is 
inflailely  better  than  liuii]iiuL'£^  und  yet  embniPM  in  itself  all  esaea- 
Hal  bn]>j)inc^.  It  uuiiriBlics,  iiivi^uraU-^  uud  pt^rfuct^  it.  Virtue 
is  th-t  prise  of  tbc  Bevci'vly-cont^'sti'd  race  and  bord-fougbt  battle; 
and  it  i»  vorth  all  the  fatigue  and  wounds  of  the  confiict.  MaD 
■hoiild  go  forth  with  a  bnru  imd  Aimn^  heart,  to  biitile  with  oa* 
Umity.  He  iK  to  master  it,  uud  nut  irt  it  bewjme/iiJ  master.  !?« 
ia  not  to  formko  the  poat  of  trial  and  of  peril ;  but  to  stimd  lirmly 
in  bin  lot,  until  the  ^rnit  word  of  E'rovidenec  ehull  bid  him  fly,  or 
bidhim^ink.  With  ifKolution  and  courage  the  Masou  ie  t«  do 
ibu  Work  whioh  it  Uappoiuied  him  to  do;  looking  through  tho 
dark  ob'ud  of  buniun  nilAuiity,  to  the  end  that  rises  high  »od 
bright  bi-forehim.  The  lotof  gtirrovr  is  great  aud  sublime.  Nodo 
loflVrr  forvver,  nor  for  nought,  nor  without  por[»oee.  It  is  iha 
or-'  '  (iiid'e  wifidom.  nud  of  Ilia  Infinite  Lote,  to  procure 

fjr  iialiikppiiivu  and  glory. 

Virtue  is  the  truest  liberty;  nor  ie  ho  free  that  stoops  to  pa*. 
§'"  ■  h-  ill  boiidagft  that  terres  a  notlo  master.     Examples 

•r  -   jiud  most  lastiug  lu<>Lurt>s;  virtue  the  U'^t  exampla 

Ho  that  batii  donti  good  deeds  and  set  good  pr««ed«uts,  iu  siuoerity, 
tfl  hap|iy>  Time  «ba11  not  outlive  his  worth.  Ho  lires  truly  after 
d<Ath.  whoae  good  df^sarehispilhirsof  reiuembmiioe;  und  uoday 
but  addi  a*me  grains  to  his  heap  of  glory.  Good  works  am  seeds, 
that  after  aowtng  return  ns  a  continual  harcoat;  and  the  memory 
of  noble  iiotioQS  is  tnorb  enduring  than  muiiumeutd  of  mart  Ie. 


162  MOBALS  AND  DOOlU; 

Life  ia  a  school.  The  world-  is  neither  priaon  nor  peaiteutkiy, 
Aor  a  pnlace  of  ease,  aor  an  amphitheatre  for  games  and  speotft- 
ctes ;  but  a  place  of  instmctioQ,  and  discipline.  Life  is  givea  for 
moral  and  spiritual  training;  and  the  entire  course  of  the  great 
Bchrxil  of  life  is  an  education  for  virtue,  happiness,  and  a  future 
existence.  The  periods  of  Life  are  its  terms ;  all  human  condi- 
tions, itH  forms;  all  haman  employments,  its  lessons.  Familiea 
arc  ttie  primary  departments  of  this  moral  education ;  the  varioiu 
circles  of  society,  its  advauced  stages;  Kingdoms  and  Bepablioi, 
its  universities.  ■ 

Riches  and  Poverty,  Gayeties  and  Sorrows,  Marriages  and 
Funeruls,  the  tics  of  life  bound  or  broken,  fit  and  fortunate,  or  un- 
toward and  i>ainful,  are  all  IcEsunB.  Events  are  not  blindly  and 
carelessly  flung  togetiier.  Providence  docs  not  school  one  man^ 
and  Hcrt'Cii  another  from  tlie  fiery  tTJal  of  its  lessons.  It  has  nei- 
ther ri<:h  fuv(irit«>s  nor  poor  victims.  One  event  happeueth  to  tXL 
One  end  and  one  design  concern  and  urge  all  men. 

Tlie  jiroKjterons  man  has  been  at  school.  Perhaps  he  has  thought 
that  it  was  u  great  thing,  and  he  a  great  personage;  but  he  hai 
been  merely  a  i»upil.  lie  thought,  perhaps,  that  he  was  Master, 
and  had  nothing  to  do,  but  to  direct  and  command ;  but  there  was 
over  a  Muster  above  him,  the  Master  of  Life.  He  looks  not  at  onr 
splendid  state,  or  our  many  pretensions,  nor  at  the  aids  and  appli- 
ances of  our  k'urning;  but  at  our  learning  itself.  He  puts  the 
poor  iiiul  the  Hell  upon  the  same  form;  and  knows  no  difference 
between  them,  hut  their  progress. 

If  from  prosiwrity  we  have  learned  moderation,  temperuice^ 
candor,  modesty,  gratitude  to  God,  and  generosity  to  man,  then  we 
are  entitli'd  to  be  honored  and  rewarded.  If  we  have  learned  eelf- 
ishiiess,  self-indulgence,  wrong-doing,  and  vice,  to  forget  and 
ovfrI(K)k  our  less  fortunate  brother,  and  t«  scoff  at  the  providence 
of  fiod,  then  we  are  unworthy  and  dishonored,  though  we  hare 
iK'i-n  nurHi'd  in  affluence,  or  taken  our  degrees  from  the  lineage  of 
an  hundred  noble  descents;  as  truly  so,  in  the  eye  of  Heaven,  and 
(ill  right-lhinking  men,  as  though  we  lay,  victims  of  beggary  and 
(lineiiHe,  in  the  hospital,  by  the  hedge,  or  on  the  dung-hill.  The 
niiiMl.  ordinary  human  equity  looks  not  at  the  school,  bat  the 
Kr-liolar;  and  the  equity  of  Heaven  will  not  look  beneath  that 
mark. 

Tlie  iKOT  man  also  is  at  school.    Let  him  take  care  that  he 


8DJILIME  BLBCI  OF  TDB  TVTBLTB. 


I,  nittier  than  complain.    Let  him  hold  to  his  integrity,  liii 
lor.  and  bts  kindnoes  of  h«art.    Let  bitn  beware  of  env;,  and 
botiilajfo,  and  kw])  his  aelf-reapect.    The  body's  toll  U  uothing, 
ct  him  beware  oP  the  mind's  drutlgrry  niid  d^radation.     WbUe 
bfttcn  his  ctjntliiiiin  if  ho  can,  let  him  hi-  mtirc  anxiuus  to  heU 
hie  iou).    Let  liita  be  villlng,  while  poor,  and  even  if  always 
ar,  to  leani  poverty's  gT*at  Icesons,  fortitnde,  choiTfulnefia,  oon- 
itmt-iit,  aiid   implicit  cunfidcuce  in  Gud's  Prov{dciic&    "With 
pse,  aud  patience,  calmnoss,  sclf-cummaud,  di8iutorest(.'dDi>sg,  and 
L-L'LiouKte  kiDdDt!^,  the  humble  dwelling  may  be  hallowed,  and 
lail^:  more  dear  aud  noble  than  the  lotYiest  palace.    Let  him, 
Tvc  nil  tbtn^  aeo  that  he  lo»e  not  hia  iudependeQce.     Let  him 
>l  casl  bimS'-lCa  creature  poorer  than  the  poor,  an  indolent,  help* 
loM,  dfuipifled  bp^^r,  on  the  kindncfiti  of  others.    Every  maq  ahonld 
loate  to  have  Gud  fur  hiii  Master,  rather  than  man ;  und  escape 
from  thiH  suhoal,  either  by  dishonesty  or  alms-taliing,  lest  be 
lilt  that  Klatv,  nroFM  than  diegruoe,  where  he  can  have  no 
st  for  bitniiclf. 
!  The  ties  of  SiK-icly  teach  ua  to  love  one  auothtr..    That  is  a  mia- 
nble  Eociety.  wl.cn.>  tbo  absent-o  of  aOecliunutv  kiudnces  ie  Boaght 
[^supplied  by  pnnctilioua  decorum,  grucoful  urbanity,  and  pol- 
JDflinoerity;  where  umbition,  jcnlousy,  aud  distrusL  rule,  in 
iplieity,  oniifidence,  and  kindneag. 
the  Bocial  state  teaches  mode«ty  and  geatleness;  and 
neglect,  and  notice  unworthily  bestoa'ed  on  others,  aiid  iujas. 
ce.  and  the  world's  failure  to  appreciate  us,  vie  learn  piilicuce  aud 
luictne&s.  to  be  superior  to  society's  opinion,  not  cynical  and  bit- 
ter, hat  f^ntle.  candid,  and  nfleciiouate  stilL 

I>i-Blh  in  lb©  great  Teiieher,  Btorii,  cold,  inexorable,  ipresislible; 
Dum  the  collecttxl  might  of  the  world  caanot  etuy  or  ward  oK 
lif  brvulh,  that  parting  Crom  tlie  lips  of  Kiag  or  beggar,  ac-arctily 
br»  tbr  huHhi-d  air.  ciuiuot  >r'  huiighu  or  brought  back  for  a  mo- 
cnL,  with  thu  weattJi  of  Empires.     What  a  Icasoii  ia  libiis  tcuch- 
onr  fhiilty  aud  fccbleiieiis,  aud  an  Infinite  Power  beyond  nsl 
t»ar-*arfal  lowiii,  that  never  beoomi-s  familiar.  It  walks  throngh 
be  earth  in  dread  mjster^'.  and  layK  ile  bands  upon  nil.     It  is  a 
livvraal  lesson,  that  is  read  erery  where  and  by  all  men.    Tta  mei»- 
come-i  every  yeur  and  every  day.    The  past  ycara  am  crowded 
illi  iu  iwl  iind  {folenm  mementos;  and  Death's  Gnger  traoeb  its 
lutMlwritJuf  upon  the  walls  of  every  human  ImblUtion. 


184  110iU.L8  AKO  DOQICA. 

It  teaches  us  Doty ;  to  act  oar  part  well ;  to  fulfill  the  work  ag- 
sigiied  US.  When  one  is  dying,  and  after  be  is  dead,  there  is  bat 
one  question:  Has  he  lived  wellf  There  is  no  evil  in  death  bnt 
that  which  life  makes. 

There  are  bard  lessons  in  the  school  of  Ood'a  Froridence;  and 
yet  the  school  of  life  is  carefully  adjusted,  in  all  its  arrangements 
and  tasks,  to  man's  powers  and  passions.  There  is  no  eztravaganos 
in  its  teachings ;  nor  is  anything  done  for  the  sake  of  present 
effect  The  whole  coarse  of  human  life  is  a  conflict  with  difficul- 
ties ;  and,  if  rightly  conducted,  a  progress  in  improvement  It  U 
never  too  late  for  man  to  learn.  Not  part  only,  but  the  whole,  of 
life  is  a  school.  There  never  comes  a  timtr,  even  amidst  the  decays 
of  age,  when  it  is  fit  to  lay  aside  the  eagerness  of  acquisition,  or  the 
oheerfvUness  of  endeavor.  Man  walks,  all  through  the  course  of 
life,  in  jmtienoe  and  strife,  and  sometimes  in  darkness ;  for,  fhua 
patience  is  to  come  perfection ;  from  strife,  triumph  is  to  issue; 
from  the  cloud  of  darkness  the  lightning  is  to  flash  that  shall  open 
the  way  to  eternity. 

Let  the  Mason  be  faithful  in  the  school  of  life,  and  to  all  its  lea- 
sons  !  Z^et  him  not  learn  nothing,  nor  care  not  whether  he  learna 
or  not  Let  not  the  years  pass  over  him,  witnesses  of  only  hJB 
sloth  and  indifference;  or  sec  him  zealous  to  acquire  everything 
but  virtue.  Nor  let  him  labor  only  fur  himself;  nor  forget  that 
the  humblest  man  that  lives  is  his  brother,  and  hath  a  claim  on  his 
sympathies  and  kind  offices ;  and  that  beneath  the  rough  garments 
which  labor  wears  may  beat  hearts  as  noble  as  throb  under  the 
gtara  of  princes. 

"  God,  who  counts  by  souls,  not  slationB, 
Loves  and  pities  you  and  me ; 
For  to  Him  all  vain  distinctions 
Are  as  pebbJes  on  the  sea." 

Nor  are  the  other  duties  inculcated  in  this  degree  of  less  impor- 
tance. Truth,  a  Mason  is  early  told,  is  a  Divine  attribute  and  the 
foundation  of  every  virtue;  and  frankness,  reliability,  sincerity^ 
straightforwardness,  plain-dealing,  are  but  different  modes  in 
which  Trirth  develops  itself.  The  dead,  the  absent,  the  innocent, 
and  those  that  trust  him,  no  Mason  will  deceive  willingly.  To  all 
these  he  owes  a  nobler  justice,  in  tliat  they  are  the  most  certtun 
trials  of  human  Equity,    Only  the  most  abandoned  of  men,  said 


SUBLUn   BLSCT  OP  TBB  TTTELTB. 


182 


Ciocro,  wiQ  deceirt  bim.  who  woatd  have  remained  uuinjurod  if 
he  had  not  trusttid  AU  tiit  qo1>1«  deeds  Lb»l  baTu  bMt  Ibi-ir 
marohes  throtigb  succeeding  ages  bavc  proctedvU  From  mva,  oi 
traLb  uDd  gcnuiuD  ooamge.  Tbe  muD  that  is  always  tnic  is  both 
Ttrtnoas  and  wtao;  and  tbns  potsosBM  the  greatctt  goarda  of 
tafoty :  for  tJie  Itkir  has  not  power  to  strike  the  Tirtoona ;  nor  can 
fbrtnne  Kobtert  the  wise. 

Tbc  buses  of  Masoiirr  beting  morality  and  viriae,  it  is  by  study- 
iog  oa«  and  praotifing  tbe  other,  that  thn  ci'iidiict  of  a  Mason  be- 
comes invproachable.  Thegood  of  UuntuQity  Uiog  ita  principal 
objiwt,  difiiQtcri'stedness  ts  one  of  tb«  fir«t  Tirtaes  that  it  require 
of  iU   members;  for  that    id  tbu  eourrc  of  JusLice   and  beneS- 

OUICC. 

To  pity  the  misfortunes  of  olht-Ts;  to  be  bumble,  bat  witboat 
mntuu*?^;  i»j  be  pruud,  but  witboot  urrogiuwx- ;  tu  ubjurt!  CTi-ry 
K'Utimi-nl  of  bittrvd  and  n-'Tungu;  to  ^bow  btai<<i.-ir  aiugiiunioioua 
and  Hbi'ra],  without  ostvutution  und  without  pi-ofiuuon  ;  to  be  tho 
«iKay  of  vice;  to  par  homage  to  wisdom  and  virtue;  to  respect 
nmooence;  to  be  oonstoiit  and  pntii^-iit  in  adFcrsitr,  and  modest  in 
pPDBpehty;  to  avoid  every  irregiiliiriiy  that  stains  the  soul  and  dia- 
tcmpers  the  body— it  is  by  following  these  precepts  that  a  ^fasra 
will  In-txiuie  tt  good  citixi-ii,  a  failliful  busbaod,  a  tiender  fullier,  an 
obedient  son,  aud  a  true  brother;  will  honor  JViendship,  aud  AildU 
with  »r*\t}i  tbe  dalies  which  virtue  und  Uie  social  rt^latious  impose 
npon  him. 

It  is  because  MoMonry  impot^ea  upon  U9  these  duties  that  it  is 

aperly  and  BigniUcantly  stylt^d  work  ;  and  b«  who  imagines  that 
'Hv  bpcomi!S  a  Mason  by  mt-rvly  taking  the  two  or  three  tti'st  de* 
giMS,  and  that  be  may,  baring  leisurely  steppi-d  upou  thai  tunall 
elt^ralidfi,  ibenLcfurwatd  worthily  wcur  thi*  honors  of  Masouryi 
without  iabvr  or  exertion,  or  A^lf-dvuiul  or  sacrilicc,  and  that  then 
tl  liothiflg  to  be  d^^^u  in  IfaMnry,  i^  sinmgety  deceived. 

Il  it  true  that  nothing  romninA  To  be  dono  in  Masonry? 

Does  oni-  lirulher  no  loiig<T  proceed  by  biv  against  another 
Brother  of  bis  Ixtdge.ia  regard  to  matters  that  could  be  easily  set- 
lied  within  thi^  MaAonic  fmnily  circle  ? 

Has  tlie  duvl.  that  bideouii  beritugn  of  bnrbnriiim,  interdicted 
among  Brethren  by  our  fundamental  litwgi,  and  dcnonnocd  by  tlw 
municipid  wde,  yetdiatppi'iired  from  the  soil  we  inhabit?  Do  Mft- 
sons  uf  high  nnk  religioutily  rcfrain  fVorn  it}  or  do  they  not,  bow- 


186  UORALS  AND  SOOIU. 

ing  to  a  corrnpt  public  opinion,  submit  to  its  arbitrament^  despite 
the  Bcacdal  which  it  occasions  to  the  Order,  and  in  riolatJon  of  the 
feeble  restraint  of  their  oath  ? 

Do  Masons  no  longer  form  uncharitable  opinions  of  tiieir  Breth- 
ren, enter  harsh  judgments  against  them,  and  judge  themselTOB  by 
one  mle  and  their  Brethren  by  another? 

Has  Masonry  any  well  regulated  system  of  charity?  Has  it 
done  that  which  it  should  have  done  for  the  cause  of  education? 
Where  are  its  schools,  its  academies,  its  colleges,  its  hospitals,  and 
infirmaries? 

Are  political  controversies  now  condncted  vit^  no  riolence  and 
bitterness  ? 

Do  Masons  ref^in  from  defaming  and  denouncing  their  Breth- 
ren who  differ  with  them  in  religious  or  political  opinions  ? 

What  grand  social  problems  or  useful  projects  engage  onr  atten- 
tion at  onr  communications  ?  Where  in  our  Lodges  are  lectures 
habitually  delivered  for  the  real  instruction  of  the  Brethren  ?  Do 
not  our  sessions  pass  in  the  discassion  of  minor  matters  of  bosi- 
ness,  the  settlement  of  points  of  order  and  questions  of  mere 
administration,  and  the  admission  and  advancement  of  Can- 
didates, whom  after  their  admission  we  take  no  puns  to  in- 
Btnict? 

In  what  Lodge  are  our  ceremonies  explained  and  elucidated ; 
corrupted  as  they  are  by  time,  until  their  true  features  can 
scarcely  be  distinguished;  and  where  are  those  great  primi- 
tive truths  of  revelation  taught,  which  Masonry  has  preserved  to 
the  world  ? 

We  have  high  dignities  and  sounding  titles.  Do  their  possess- 
ors qualify  themselves  to  enlighten  the  world  in  respect  to  the 
aims  and  objects  of  Masonry?  Descendants  of  those  Initiates 
who  governed  empires,  does  your  influence  enter  into  practical  life 
and  operate  efficiently  in  behalf  of  well-regulated  and  constitn- 
tional  liberty  ? 

Your  debates  should  be  but  friendly  conversations.  You  need 
concord,  union,  and  peace.  Why  then  do  yon  retain  among  yon 
men  who  excite  rivalrips  and  jealousies;  why  permit  great  and 
violent  controversy  and  ambitious  pretensions?  How  do  yoor 
own  words  and  acts  agree?  If  your  Masonry  is  a  nullity,  how 
can  you  exercise  any  influence  on  others  ? 

Continually  you  praise  each  other,  and  utter  elaborate  and  high- 


StIBLtHB  KLKCT  OT  THE  TWBLTB. 


167 


wrought  Pii1c^i«8  npon  the  Onlcr.  Uri^rywhcre  ;uu  asgtime  Uiat 
jou  are  vhnt  ;oi)  BhoiiM  be,  and  nowhere  do  voa  look  npon  ;onr* 
flelves  M  j'oa  are.  Is  it  true  that  all  oiir  actinns  arc  i^o  many  acta 
of  bomngc  to  virtue?  Explore  the  rL-w-ssos  of  ypur  hearts;  let  na 
exauiuc  ooraolvcg  with  wt  imptu-tial  cyo,  and  mako  anevcr  to  our 
own  questiontngl  Can  wo  hear  to  oorMlvos  the  consoling  toeti- 
muny  that  wc  always  rigidlj  porform  oar  duties;  thatwo^TcDAai/ 
perfonii  tliptnf 

IaI  ns  away  with  thia  odiona  sctr-flattcrv !  TiOt  as  be  men,  if  wo 
cannot  hi?  sages  I  The  laws  of  Miunnry,  uhorc  otlivrs  osci^lU-ntf 
canoot  vholly  change  men's  QOtnrc-s.  Tliey  f^ntighten  them,  they 
point  out  the  tme  way ;  but  tht>r  can  lead  them  in  it,  only  by  ro- 
pressing  the  Are  of  their  posnionii.  and  subjugating  their  setflfb- 
BMi.    Ahu,  these  con([ner,  and  tkruitonry  is  forgotten ! 

AftT  praising  each  other  nil  our  livM,  thtrc  arc  always  excellent 
Brethrrn,  wlio,  o»cr  onr  ooftina, shower  uiilimiti^d  tnlog^ics.  Every 
ana  of  OB  vlio  dies,  however  um:1c««  bis  life,  baa  been  a  model  of 
ftll  the  virtues,  a  very  child  of  Iho  etdeatial  ligliL  In  Egypt, 
lunong  our  old  MaAi-Ti,  where  Masonry  was  more  cultivated  than 
vmnity,  do  one  outild  gain  admittance  to  the  sacred  asylum  of  tba 
tomb  nn 1 11  he  bad  passed  nndcr  the  most  snlemn  judgment.  A 
graie  trJtiunul  sat  in  judgment  upon  all,  even  the  kiiigi.  They 
■aid  to  the  dtwl,  "  Whoever  Lbou  ait,  give  aeeount  t-)  thy  country 
vf  thyitetions!  What  ha»t  thou  done  viih  thy  lime  and  lifcP 
Tbe  law  intermgntes  the*,  thy  eonntry  hoara  thee,  Tmlh  sits  in 
judgment  on  thee  I"  Princes  cnme  there  to  be  judged,  escorted 
only  by  tlioir  virtues  and  their  viceit,  A  public  accuser  n^counted 
the  history  of  the  dead  mau'fi  life,  and  thntw  the  bluzc  of  the  torch 
of  txntb  on  all  his  octious.  If  it  were  adjndgt-d  that  he  bad  led 
■a  cril  life,  his  memory  wm  condemned  ia  the  presence  of  the 
Bfttion,  and  hi*  boily  was  denied  tlie  hunam  of  oepnllure.  What* 
U-SEOU  tlie  old  Masonry  taught  to  the  sons  of  the  |)eOpl<< ! 

fs  it  true  that  Masonry  is  Htfet«;  that  the  acacta,  withered, 
sfl[t>rds  no  abode  ;  that  jllutoury  no  longer  marches  in  the  advuicse* 
fnard  of  'I'nitb  ?  Ho.  Is  freedom  yut  univer^l  ?  Have  igno- 
nncr  and  prijudice  disappeared  l>om  the  earth  i*  Are  there  no 
loDgervntnilioa  ntnong  men?  Do  eupiditr  and  falsehood  no  longer 
•xisti'  Do  toleration  and  harmony  prevail  among  religions  and 
politieal  sects?  There  are  works  yet  left  fur  Masonry  to  aeoom< 
|)lish.  greater  than  the  twelve  labontof  Hercules;  to  advance  ever, 


188  1I0RA.U  AUTD   DOQM&. 

resolutely  and  steadily ;  to  enlighten  the  minds  of  the  people,  to 
reconstmct  society,  to  reform  the  laws,  and  improTO  the  pnblio 
morals.  The  eternity  in  front  of  it  is  as  infinite  as  tiie  one  be- 
hind. And  Masonry  cannot  cease  to  labor  in  the  canse  of  80(»al 
progress,  withont  ceasing  to  be  true  to  itaelf,  withont  oeaaing  to  h( 
Masonry. 


^ 


f- 


«. 


«. 


GRAJS'D   MASTER    ARCIITTECT. 

TnigiTaldDtJpfl  Uiat  nre  inculcated  by  Uie  lesaons  tAnght  hj 
the»orliini:-metriime[ila  of  nfiraud  W«at#r  Architect,  deraunding 
("Hitch  or  us,  and  taking;  for  graitUyl  the  capacity  to  perform 
l^n  foilbrntly  and  fnlly,  bring  tia  at  onne  to  reflect  upon  the  dtg- 
Jaij  nf  human  nntnre,  and  Iho  vniit  pnworii  and  capocilien  of  ih.9 
hmmu  !ot]l;  nnd  to  that  theme  we  invite  ynnr  attention  in  this 
I'Bgrtc    Ijet  na  begin  to  rive  front  earth  toward  the  Stars. 

Enmnore  the  hnman  soni  dtnigglc*  towanl  the  light,  toward 
Cod.  and  the  Infinite.  It  )e  especially  so  in  it«  afflictioni>.  Words 
f>  tioi  ft  little  war  into  the  depths  of  sorrow.  The  thoughts  that 
ithe  there  in  silence-,  thnt  go  into  the  stillness  of  Infinitude  and 
itr,  hare  no  emblenu.  Thoughts  enough  ooine  Diere,  snch 
M  no  tongne  crer  ottered.  They  do  not  so  much  want  human 
fTmpathy.  as  higher  help.  There  it  a  lonelinesB  in  deep  sorrov 
wfctdi  the  HeitT  alone  can  relieve^  Alone,  the  mind  wrestles  witJi 
Ike  peat  problem  of  calamity,  and  si-eka  the  solution  from  the 
Inflnilc  PruTidence  of  ITM-ven,  and  thus  is  led  directly  to  Orod. 
There  are  many  things  in  us  uf  which  we  rtp  not  distinctly 
ioDs.  To  wiikeo  that  alambering  conscioucnen  into  life,  and 
to  lead  the  eonl  up  to  the  Light,  ia  one  office  of  crery  great 
iatratitin  ta  hnmon  nature,  whether  il^  vehicle  bo  the  pen,  the 
11,  w  the  tongue.  We  are  tinr«nscioii8  of  tiie  intensity  and 
'oInnH  ef  the  life  within  ng.  Health  and  aicknesa,  joy  and  eor- 
IDW,  ffuoofsa  and  disappointment,  life  and  death,  love  and  loss,  arc 


190  H0BAL8   AND   DOOKA. 

familiar  vordB  upon  our  lips ;  and  we  do  not  know  to  vUat  depths 
they  point  within  us. 

We  seem  never  to  know  what  any  thing  means  or  is  worth  nntil 
we  have  lost  it  Many  an  organ,  nerve,  and  fihre  in  onr  bodily 
frame  performs  its  silent  part  for  years,  and  we  are  qtiite  nncon- 
aciouB  of  its  value.  It  is  not  nntil  it  is  injured  that  we  diacoTer 
that  ralae,  and  find  how  essentialit  was  to  onr  happiness  and  com- 
fort We  never  know  the  full  significance  of  the  words,  "prop- 
erty," "  ease,"  and  "  health ;"  the  wealth  of  meaning  in  the  fond 
epithets,  "parent,"  "child,"  "beloved,"  and  "friend,"  until  the 
thing  or  the  person  is  taken  away ;  until,  in  place  of  the  bright, 
visible  being,  comes  the  awful  and  desolate  shadow,  where  nothxT^ 
is:  where  we  stretch  out  our  hands  in  vain,  and  strain  our  eyei 
apoD  dark  and  dismal  vacuity.  Yet,  in  that  vacuity,  we  do  not 
lose  the  object  that  we  loved.  It  becomes  only  the  more  real  to  ns. 
Our  blessings  not  only  brighten  when  they  depart,  but  are  fixed 
in  enduring  reality;  and  love  and  friendship  receive  their  everlast- 
ing seal  under  the  cold  impress  of  death. 

A  dim  consciousness  of  infinite  myst«ry  and  grandeur  lies  bfr> 
Death  all  the  commonplace  of  life.  There  is  an  awfalneas  and  a 
majesty  around  us,  in  all  our  little  worldliness.  The  rude  peaaant 
from  the  Apennines,  asleep  at  the  foot  of  a  pillar  in  a  majestio 
Roman  church,  seems  not  to  hear  or  see,  but  to  dream  only  of  the 
herd  he  feeds  or  the  ground  he  tills  in  the  mountains.  Bat  the 
choral  symphonies  fall  softly  upon  his  ear,  and  the  gilded  archei 
are  dimly  seen  through  his  1ml f-shimbe ring  eyelids. 

So  the  soul,  however  given  np  to  the  occupations  of  daily  li^ 
cannot  quite  lose  the  sense  of  w!u-re  it  is,  and  of  what  is  above  it 
and  around  it  The  scene  of  its  actual  engagements  may  be  small ; 
the  path  of  its  steps,  beaten  and  familiar ;  the  objects  it  handles, 
easily  spanned,  and  quite  worn  out  with  daily  uses.  So  it  may  be, 
and  amidst  such  things  that  we  all  live.  So  we  live  our  little  life; 
but  Ilcavcu  is  above  us  and  all  around  and  close  to  us ;  and  Eter^ 
nity  is  before  us  and  behind  us;  and  suns  and  stars  are  silent  wit- 
nesses and  watchers  over  us.  We  are  enfolded  by  Infinity.  Infi- 
nite Powers  and  Infinite  spaces  lie  all  around  us.  The  dread  arch 
of  Mystery  spreads  over  us,  and  no  voice  ever  pierced  it  Etemi^ 
is  enthroned  amid  Heaven's  myriad  starry  heights ;  and  no  utters 
ance  or  word  ever  came  from  those  far-off  and  silent  spaces, 
Above,  is  that  awful  majesty;  around  ns,  everywhere,  it  stretches 


QRAXO    UASTKll    AUOITITKCT. 


Ifll 


«ff  mlfcialliiit; ;  anil  heneiith  it  is  this  little  struggle  of  life,  this 
pardij's  conflict,  this  b^Dtr  luit-hill  of  Time. 

Bat  fhini  that  ant-liill,  not  only  the  talk  of  t1i«  streets,  the 

■nadicf  miuic  and  revelling,  the  stir  und  tread  of  a  mttltitnde, 

titcibont  of  jo;  »nd  the  shriuk  i»f  ag-mj  go  up  into  thesilt'Dt  and 

ndiiig  Infinitude ;  but  itleo,  amidst  th«  stir  and  ttoise  of 

lifif,  ft«cn  tile  inmost  budom  of  the  visible  innn,  there  goes 

n])  til  imploring  call,  a  K-^cooliiug  cry,  an  »king,  nniittert'd,  and 

UBoCiiTublc.  for  revpliiiton,  wailingly   and  in  almost  gpoci-hloKS 

^^  npinr  pniying  the    dn^  ai-ch    of  mjsiery   to  break,  and    the 

^MttuB  that    roll   above  the    waves  of  niorial   tronble,   to  speak ; 

^■Vu  enthroned  majoety  of  tboee  avful  heights  to  Snd  a  voice; 

^g  Ou  mysterious  and  rescrTcd  hoavi-ua  to  conio  ni?ur ;  and  all  to 

U  u  what  Uiej  alone  know;  to  give  us  iiifDrnintioa  of  the 

trndtodlost;  to  raake  kjiown  to  us  what  wc  aro,  und  whither  yee 

,      IhgBing. 

^ft  Xin  is  encon)paas«d  with  a  domo  of  incomprehensible  wonders. 
^P^btn  and  ahont  him  is  that  which  should  fill  hii  life  with  maj- 
Bwiad  sHCrodnuss.  Somuthing  of  sublimity  aud  sanctity  has 
ihu  flatbed  down  from  htxaveo  into  the  hourt  of  even,'  uiio  Chat 
lini  Thnro  is  no  being  m  Iuin  and  abandoned  hut  hath  some 
tnitgtif  that  aocrfdnera  left  ujion  him;  something,  so  much  per- 
^oft  in  discordunrK  with  his  general  repute,  that  ho  hides  it  from 
*il«miiDd  biia ;  somA  Mnctnory  in  his  sonh  vhero  no  one  may 
•Iter;  fonjfl  sacred  inclogiirc,  where  thw  memory  of  a  child  is,  or 
ibtimsgp  of  a  venerotMi  parent,  or  the  remembrance  of  a  pure 
or  tho  pcho  of  some  word  of  kindness  onoe  spoksii  to  him ; 
tcha  thai  will  never  die  awsj. 

Lilfc  is  no  negative,  or  superficial  or  worldly  existence,     Onr 

il^  ire  ev«nnoTe  hamited  with  thoughts,  far  Uiyond  their  own 

nngii,  which  some  hare  regarded  as  the  rerajniwiences  of  a  pre- 

airtmt  state.    So  it  i&  with  us  ull,  in  the  lieaten  und  worn  track 

ti  this  worldly  pilgrimage.    There  is  more  hc're,  than  the  world 

•f  Bn  iiL     It  is  not  all  of  life  to  tire.    An  unseen  and  infinite 

fritOMe  is  here ;  a  sense  of  something  greater  than  wc  poKsru ;  a 

MUng,  through  oU  the  void  wastes  of  life,  for  a  good  beyond  tt; 

a  mihg  out  of  the  heart  for  interpretation ;  a  momorv  of  the 

dFsd,  touching  continually  some  vibrating  thread  in  this  great  fis- 

fM  of  my«t(!ry. 

W«  all  not  only  have  better  intimations,  hut  arc  capable  of  bet> 

IS 


l^i  kobals  a^'d.dooxa. 

ZcT  thinsp  than  wt  Icnow.  The  pressnre  of  some  great  emergency 
»oald  d-rT-I-.p  in  ns  powers,  beyond  the  worldly  bias  of  our  apir- 
iii :  and  Hear-rn  so  deals  with  as.  from  time  to  time,  u  to  call 
forth  tbo^  becter  things.  There  is  hardlT  a  family  so  selfish  Id 
the  world,  bat  that,  if  one  in  it  were  doomed  to  die— <me,  to  be 
eelectal  by  the  others,— it  wonid  be  ntteriy  impossible  for  its  mem- 
bers, parents  and  children,  to  choose  oat  thai  Tictim;  but  that 
each  wr.old  iay,  ^  I  will  die :  hut  I  cannot  choose."  And  in  how 
many,  if  that  dire  extremity  had  come,  wonld  not  one  and  another 
step  fonh,  fre^-d  from  the  vile  meshes  of  ordinary  selfishness,  and 
say,  like  the  Roman  father  and  son.  "  Let  the  blow  Ml  on  mer 
There  are  greater  and  better  things  in  ns  all,  than  the  worid  takes 
accoDDt  of,  or  than  wf  take  note  of:  if  we  would  but  find  them 
ooL  And  it  is  one  part  of  our  Masonic  culture  lofind  these  tntitB 
of  power  and  sublime  devotion,  to  revive  these  faded  impressioDB 
of  generosity  and  self-sacritice.  the  almost  squandered  beqaests  of 
God's  love  and  kindness  to  onr  sonls:  and  to  induce  as  to  yield 
onrselves  to  their  guidance  and  control. 

Upon  all  conditions  of  men  presses  down  one  impartial  law.  To 
all  Eitnations.  to  all  fortunes,  high  or  low,  the  mind  gives  their 
character.  They  are,  in  efiect,  not  what  they  are  in  themselTOSt 
but  what  they  are  to  the  feeling  of  their  possessors.  The  King 
may  be  mean,  degraded,  miserable :  the  slave  of  ambition,  fear, 
Toiuptnonsness,  and  every  low  passion.  The  Peasant  may  be  the 
real  Monarch,  the  moral  master  of  his  fate,  a  free  and  lofty  being, 
more  than  a  Prince  in  happiness,  more  than  a  King  in  honor. 

Man  is  no  bubble  upon  the  sea  of  his  fortunes,  helpleaa  and 
irresponsible  upon  the  tide  of  events.  Out  of  the  same  circum- 
etanccs,  different  men  bring  totally  different  results.  The  same 
difficulty,  distress,  poverty,  or  misfortune,  that  breaks  down  one 
man,  builds  up  another  and  makes  him  strong.  It  is  the  very  attri- 
bute and  glory  of  a  man,  that  he  can  bend  the  cireumstances  of 
hi8  conditiou  to  the  intellectual  and  moral  purposes  of  his  natnre : 
and  it  is  the  power  and  mastery  of  bis  will  that  chiefly  distinguish 
him  from  the  brute. 

Th('  faculty  of  moral  will,  developed  in  the  child,  is  a  new  ele- 
ment of  his  nature.  It  is  a  new  power  brought  upon  the  scene, 
and  a  niling  power,  delegated  from  Heaven.  Never  was  a  human 
being  sunk  so  low  that  he  had  not,  by  God's  gift,  the  power  to  rise. 
Because  God  commands  him  to  rise,  it  is  certain  that  he  can  rise. 


ORASD   1(A!>TBB  ABCniTBCT. 


%rerf  man  has  the  power,  and  Bhotild  nse  ft,  to  make  all  Bitantioiis, 
triate,  an<1  r^aiptntionsinstrumentH  to  promote  hia  virtne  and  hap- 
piuess;  nod  is  so  fur  Tram  being  U)c  creivlure  of  circamntanoes, 
Ahttt  hfi  create;  tincl  contrule  them,  making  ihom  to  be  all  that  thoj 
on*,  of  «Til  or  of  £<>od,  to  him  as  a  moral  being. 

Life  is  what  wp  mnkt.  it,  and  tho  world  ig  what  we  make  it.  Tile 
oyce  of  lh«  cbccrfal  and  of  the  melancholy  man  are  fixed  apoa 
the  same  cre&tioo ;  but  verj  different  are  the  aspecU  which  it  bears 
to  them.  To  the  one,  it  in  all  hraitty  and  gladness ;  the  iraveg  of 
ocrau  ivtlt  iu  light,  atid  the  mnantaitis  am  oorcrcd  with  daj.  [jfe, 
to  him.  fla^Jics,  rejoicing,  npon  every  flower  and  everr  tree  that 
irrmM'-s  in  the  breexe.  There  is  more  to  him,  eTcrrwhere,  than 
the  eyv  wca :  a  presence  of  profonnd  joy,  on  hill  and  valley,  and 
bright,  dancing  wuter.  The  other  idly  or  mournfnlly  guzcs  at  the 
hnme  Kvad.  and  cvcrvHiing  wears  a  dull,  dim,  and  sickly  aspect 
I'hr  itinniiuring  uf  the  brooks  is  a  discord  to  him,  the  great  roar 
of  tliowaha«aii  angry  and  threatcQingcmphasia^  the  solemn  masio 
of  Iti't  ]>in>'«  flings  llu-  re<{uicm  of  bis  df)iiArlvd  happine^  the 
chotrfal  lighi  ehiiiea  garishly  upon  hU  eye«  and  otTends  him.  The 
gml  tTain  of  lb*  seawns  i>ns«e9  liefore  him  like  a  ftincnil  procae- 
sion:  and  hci^ighi;,  and  tiirnii  impatiently  awny.  The  eye  raakei 
tluic  wbtch  it  luukit  upon;  the  t?ar  makes  ita  own  melodies  and 
discords;  the  world  witliont  reflects  the  world  within. 

iM  the  Mn9on  iiev(T  forgt-f  that  life  and  the  world  are  what  we 
mnk«-  \Uvtn  by  onr«ociul  cbaracter;  by  otir  adaptation,  or  want  of 
sdaptnliiHt  t-o  thn  social  condiljons,  relationships,  and  ptinmits  of 
th)-  world.  Til  the  »ellifh.  the  cold,  and  the  insensible,  to  the 
haugliEy  and  presuming,  to  the  proud,  who  demand  more  than 
tbey  ore  likulr  tu  rvct'ive^  to  the  jcalons,  ever  afnud  they  shall  not 
Rocitr  rnnaiih,  tu  those  who  are  unreasonably  wn-tiliTo  abnnt  the 
fOod  ur  ill  opinioDS  of  others,  to  all  violators  of  the  eocial  laws, 
tht  md^,  the  violent,  the  ditbonest,  and  the  eensna),— to  all  these, 
the  sopiAt  oonditjon,  from  it«  rery  nalnre.will  presont  annoyances, 
dimppn^ntmentii,  ami  pain?,  appropriate  to  their  several  ctiamo- 
tara.  The  bpocvolent  aOVcdona  will  not  rerolve  nroand  eelflsh- 
mu;  the  cnld-hcarlr<I  mnst  expect  to  meet  coldness;  the  prond, 
haagtitinessi  the  passionate,  anger;  and  the  violent:,  mdenesa 
TftoM)  who  ftifgct  the  n'ghta  of  others,  mnat  not  tw  sarpris«d  if 
their  own  are  forgotten;  and  those  who  stoop  to  the  lowest  era- 
bracks  of  BeoBe  mnsi  not  wondor,  if  others  are  not  oouoemod  to 


IM  ]K»kA£5  XXO  fiOCXA. 

inc  ;at!ir  pfvwasu  lic-aor,  asd  lift  ii  ap  to  Uk  teamilMinoe  aad 

'I'o  uw  irtfaiZx-,  iBtBT  Till  be  gi^tle ;  lo  tlw  Idnd,  nusy  viU  be 
kiiiti  A  ^^  nua  will  Cud  thai  the-re  is  goodnes  in  ti»e  vorld; 
All  iK'Bcs:  siA£  Tin  find  that  tbeie  ic  booes^  is  the  vcnU ;  and  a 
■Mku  >.'f  priiftcifM  vill  find  piinciple  and  isiegrity  in  tbe  beaitc  <^ 

There  aw  bo  hkefitn^  which  the  mind  may  not  ocuTert  into  the 
Si:uiv«t  of  eviU :  and  no  trials  vbich  it  may  not  tranBfonn  into 
ihi'  Uv>l>Wt  and  dirinest  bleaginga.  There  are  no  tempiationB  front 
ubioh  a«nikJ  xinoe  may  not  gain  EUvngth.  instead  (rf  &Iling  bo- 
fwt.-  iht^m.  Tanquisbed  and  enbdaed.  It  is  true  that  temptstioBB 
Wv<.-  a  £(vat  tK>wer.  and  Tirtae  often  falls;  bnl  the  might  of  these 
Wai)ttativ'us  lies  not  in  themselTce,  bat  in  the  feebleness  of  onr 
\>ttu  virtutr,  and  the  veaknesB  of  onr  own  hearta.  We  rely  too 
WUob  oil  the  strength  of  oar  ramparts  and  baetioBS,  and  allow  the 
tMivUY  to  make  hie  approachefi,  by  trench  and  panUel,  at  bie  lu- 
auri'.  'I'he  offiT  of  dishonest  gain  and  gniliy  pleasnre  makes  the 
hvuit-it  man  more  honest,  and  the  pnre  man  m(»e  pnre.  Tb^ 
Caiat^  hid  virtue  lo  the  height  of  towering  indignauML  The  fiur 
iMvaatou,  Ibi*  ^fe  opponunitr,  the  tempting  chance  become  the 
dufvut  aiul  di«gnu.v  of  the  tempter.  Tbe  honest  and  npright  man 
xWa  iiol  wail  until  temptation  has  made  its  approaches  and 
uuumti'd  i\A  btiiterii's  on  the  last  paralleL 

Hill  to  till'  impure,  the  dishonest,  the  Calse-bearted,  the  cormpt^ 
aiiil  I  lit)  aeiiritiul,  o<:'(^aeionfl  oome  eveiy  day.  and  in  every  scene,  and 
Uii'i'iigli  every  avenue  of  tbon^t  and  imagination.  He  is  pre- 
pitrMl  Iti  cupitulate  before  tbe  first  approach  is  commenced;  and 
Avutls  mil  tlio  Mhiio  flag  when  the  enemy's  advance  comes  in  sight 
ut'  Ilia  «  alld.  He  mate^  occasions ;  or,  if  opportunities  come  no^ 
v\  11  thinti/hls  come,  and  be  throws  wide  open  the  gates  of  his  heart 
mill  uiitromtJd  those  bad  visitors,  and  entertains  them  with  a  larisb 
UkiB|iiliilily> 

'I'Uu  liiiaiiu'dD  of  tbe  world  absorbs,  corrupts,  and  degrades  one 
uiiiiiJ,  Mlitlki  in  another  it  feeds  and  nurses  tbe  noblest  independ- 
uiiiii:,  integrity,  anil  generosity.  Pleasure  is  a  poison  to  some,  and 
a  luKiltlihil  refVdaiiment  to  others.  To  one.  the  world  is  a  great 
humiuii),  liku  ft  noble  strain  of  masic  with  infinite  modnlatJons; 
Ui  iiiiiitlier,  it  is  a  huge  factory,  the  clash  and  clang  of  whose  mfr< 
iiliiuui'y  jars  ujxm  his  ears  and  frets  bim  to  madness.     Li&  is  saty 


OBAND   yA.9rEB   ABCBlTECT. 


IM 


tiully  ttio  same  thin^  to  all  who  partake  of  its  lot     YH  some 
•  to  virtue  und  glory :  vtiite.  othi^rt,  niiili'i^itig  tit<^  tninv  tlisot- 
liue,  and  enjoying  tb«  eame  prtvilpgos,  eink  to  ebame  aud  ji&r- 
ItioQ. 

J Thorough,  faithful,  and  honest  pndnvor  to  improve,  is  nlwajV 

^Hkcccssful.  and  the  litglual  Lnppinrss.     To  sigh  setitimt-uUlly  urtef 

^^kmim  riiicfurlune, »  Qt  ouly  for  th«  miDd's  chilOlivod;  uiid  the 

^^kitid'ri  miBrrr  is  chivdy  its  own  fault ;  appointed,  Qnd«r  the  gfxA 

1V)vidrnm>  cif  Giid,  as  the  iiiinifihi-r  and  correclyr  of  ita  fonit     ttt 

IhM  loitg  nin,  till!  Diiud  will  he  hapjiy,  jost  in  pruportioii  to  its 

I      Adi'lity  :ind   wJHiJnm.     Whvn   it  is  miwrahlc,  it  liiw  plantrd  the 

thorns  in  it*  own  imlJi :  it  jp-iispa  Ihiin.  and  crii'3  out  iu  loud  oom- 

plaint ;  iind  tlint  ixiRi)iluitit  is  but  tht  louder  canftnutiau  that  the 

thi>rna  which  grtw  tht-re,  it  planted: 

A  ciTtHin  kind  and  dt^'gre?  of  Bpirituality  enter  into  the  liirg«?rt 

t  of  (-Ton  ihe  moul  ordinary  life.     Yon   can  carry  on  no  biisi- 

jiMs.  withoat  some  faith  in  man.     Yon  cannot  ev^n  dig  in  tile 

mid,  without  a  rrliance  on  the  uuR^en  rwult.     Yon  caiino* 

link  or  rrtison  or  cvrn  step,  withont  confiding  in  the  inward, 

jritaal  principles  of  your  nalnrc     All  the  afTcctions  and  bondfl^ 

and  ho}*fS  and  interc^td  of  life  c«.'utro  in  the  epiiiluul;  and  yon 

know  that  if  that  central  bond  ivtre  broken,  tho world  woatd  rash 

to  ohoot. 

Believe  that  there  ii  a  Ood  ;  (hat  H»  is  our  fiilht'r;  that  He  has 
A  paternal  intervfit  in  our  welfare  and  iinprovi-raent;  that  1It>  has 
giTen  U9  powers,  by  nit-wns  of  which  we  may  escape  tVom  sin  and 
ruin ;  that  lie  lias  di-fltiui-d  up  ti>  a  fulure  life  of  t-ndh'ss  pro{;7x« 
ttrwanl  perfection  am)  a  knowledge  «f  Illmsolf— IwlicYc  this,  ai 
eTerv  Mti«;>n  ghouhl,  and  yon  con  livo  ralmly,  endnre  patiently, 
I  I'ltcly.  deny  yonrsflves  t'liPHrfiiUy,  hnpf  Ktr-ndtastly,  and 

ItL  ^-  J  , -•  run  iu  the  great  struggle  of  life.  Take  away  any  one 
of  ihetr  principles,  and  what  rnnnins  for  us?  Ray  that  thrre  ifl 
no  iiixl ;  *'r  on  way  uix-ittd  fur  hope  and  nirormationaiid  triumph, 
no  h«»rn  I"  riime,  no  rtat  for  the  weary,  no  hnnic  in  llio  boaom 
of  Qud  for  tho  aWie1'>d  nnd  diaoonMlntc  soni ;  or  that  God  is  but 
•tv  Mind  ('htiir<-  that  nlnUs  in  the  dark;  or  a  siwcwhnt  that 
...,  ii-n  attempted  to  he  defined,  a  nawhat,  emotionless,  ptiasion* 
hm.  the  SiiptT-me  Ajtatht/  to  which  all  thlngi,  good  and  evil,  an 
«liVf  iiiilifrereiit ;  or  a  jejihms  Ood  wim  rPTeng».f\llly  viints  the  sini 
the  fitlhrnF  on  Ihu  cliihlnn,  and  nheii  the  fathers  have  eaten 


196  VOKAU  AND  DOOMA. 

Boar  grapes,  sets  the  cbUdren's  teeth  on  edge;  so  arbi^raiy  bo- 
preme  Will,  that  has  mode  it  right  to  be  virtaons,  and  wroag  to 
lie  and  steal,  because  It  pUaned  to  make  it  so  rather  than  other- 
wise, retaining  the  power  to  reverse  the  law ;  or  a  fickle,  raciUat- 
ing,  inconstant  Deity,  or  a  cruel,  bloodthirsty,  savage  Hebrew  or 
Puritanic  one ;  and  we  are  but  the  sport  of  chance  and  the  vio- 
tinis  of  despair ;  hapless  wanderers  upon  the  fiice  of  a  desolate 
forsaken,  or  accursed  and  hated  earth ;  surrounded  by  darkness 
struggling  with  obstacles,  toiling  for  barren  results  and  empty  pnr- 
poses,  distracted  with  doubts,  and  misled  by  false  gleams  of  light; 
wanderers  with  no  way,  no  prosjwct,  no  home ;  doomed  and  de- 
serted mariners  on  a  dark  and  stormy  sea,  without  compass  or 
course,  to  whom  no  stars  appear ;  tossing  helmless  upon  the  wel- 
tering, angry  waves,  with  no  blessed  haven  in  the  distance  whow 
guiding-star  invites  us  to  its  welcome  rest. 

The  religious  faith  thus  taught  by  Masonry  is  indispensable  to 
the  attaiumcnt.of  the  great  ends  of  life;  and  must  therefore  hava 
been  designed  to  be  a  part  of  it  We  are  made  for  this  &ith ;  and 
there  must  be  something,  somewhere,  for  us  to  believe  in.  We 
cannot  grow  healthfully,  nor  live  happily,  without  it  It  is  ther&< 
fore  true.  If  we  could  cut  off  from  any  soul  all  the  principleB 
taught  by  Masonry,  the  faith  in  a  God,  in  immortality,  in  virtue, 
in  essential  rectitude,  that  soul  would  sink  into  sin,  misery,  dark- 
ness, and  ruin.  If  wc  could  cut  off  all  sense  of  these  truths,  the 
man  would  sink  at  once  to  the  grade  of  the  animaL 

No  man  can  suffer  and  be  patient,  can  struggle  and  conquer,  can 
improve  and  be  happy,  otherwise  than  as  the  swine  are,  without 
conscience,  without  hope,  without  a  reliance  on  a  just,  wise,  and 
beneficent  God.  We  must,  of  necessity,  embrace  the  great  tmtha 
taught  by  Masonry,  and  live  by  them,  to  live  happily.  "I put  my 
trust  in  God,"  is  the  protest  of  Masonry  against  the  belief  in  a 
cruel,  angry,  and  revengeful  God,  to  be  feared  and  not  reverenced 
by  His  creatures. 

Society,  in  its  great  relations,  is  as  much  the  creation  of  Heaven 
as  is  the  system  of  the  Universe.  If  that  bond  of  gravitation 
that  holds  all  worlds  and  systems  together,  were  suddenly  severed, 
the  universe  would  fly  into  wild  and  boundless  chaos.  And  if  we 
were  to  sever  all  the  moral  bonds  that  hold  society  together;  if  we 
could  cut  off  from  it  every  conviction  of  Truth  and  Integrity,  of 
an  autliority  above  it,  and  of  a  conscience  within  it,  it  would  im- 


OBAND    MASTER    ABCBITECT. 


m 


RicdiaMjr  rush  to  disonlor  and  frightfal  aoarcfajr  and  rnin.  The 
religion  we  teach  U  ihorefore  &g  really  a  priociple  of  things,  and 
■a  certain  :iD<l  true,  a«  gravilalion. 

Faith  in  moral  principIcB,  in  virtue,  and  in  God,  in  aa  aecesaarx 
for  the  giitduDoe  of  »  man,  aa  iustincl  ia  for  the  guidance  of  an  aoi- 
nal.  And  t]i<jrer<>ro  this  ftuth,  as  ft  principle  of  tnan's  natnre,  haa 
n  mission  as  Irulv  auclicntic  in  God'a  Provid{-ucL>,  aa  the  priucipla 
o{  itiBtinct  The  pieasuivs  uf  the  ttoiiL  too,  must  dcpi^ud  ou  cer- 
tain principles.  Thev  ninat  i>M;ogiiiiH'  a  soul,  \tg  |>ro}>orties  and 
rvapouaibi lilies,  u  tunscifijw-,  uud  tiie  scase  of  uu  authoritj  abvro 
til;  anJ  tht«e  ore  Ibc  principka  of  faith.  No  muu  can  sufll-r  aud 
be  palioiit,  can  s(rngc:l<;  aud  conquer,  ojiii  improvi)  aud  bt;  huppj^ 
vrithont  oouHcieuco,  without  hujie,  without  &  MiouL-e  on  a  just, 
Vriaiv  luid  b«netk<<'iit  God.  We  munt  of  necewty  embrave  tha 
gTvul  Iruthu  tan{;hL  by  Mn^otiry,  imd  live  hy  them,  tii  \Wv  ha]ipity. 
ErcrylbiDj^  iu  the  nnivprse  Imn  fixed  aud  nertain  lavs  aad  pria- 
ci}di-s  for  ita  uutiou ;— tlic  star  in  Its  orhit,  the  aoimal  iu  its  activ- 
ity, th*^  physical  man  in  his  ftinctionH.  And  ha  has  Itkt^wisc  fi.<ird 
and  ocrtuiu  laws  ami  priuciplefi  oa  a  tpiritoal  bciog.  Ilia  £ijul  doca 
not  die  for  wnnt  of  nlimont  or  guiclanoe.  For  tbo  lutional  eoul 
titfTc  i»  ample  provision.  Fn^m  cho  Infly  pine,  rockod  iu  the  darlc- 
ening  l^-mpt^t,  the  cry  of  tho  y<iiiiig  ruvva  is  hi-ard ;  and  it  would 
b«  mwt  BtTange  if  tli«re  vere  no  anawer  for  the  cry  and  call  of  tbo 
aoul,  tortured  by  wanl  and  sorron  nnd  agony.  Tht-  tot4)t  n-ji-ction 
of  all  tnoral  and  religious  belief  would  tilrikf;  out  a  principle  fKrm 
buamu  uature,  as  osaential  to  it  as  gravitatiou  to  the  stars,  Ja- 
atinei  to  animal  IUb,  the  circulation  of  the  blood  to  the  human 
body. 

Gud  baa  onlalucd  that  llftf  eliall  hv  u  aooiuJ  etato.  Wa  are  ia«m- 
bt*r»  iif  a  civil  couinuniity.  The  life  of  that  community  doittiiJa 
nj)ou  it4  niuntl  comliltuu.  Public  epirit,  inttiUi;^-ut.te,  uprighui)js.% 
lonprnuice,  kindness,  domestio  purity,  will  uiakt;  it  ii  happy  oom- 
luuutty,  and  give  it  prosperity  and  continuance.  Widc-dprtad  wlf- 
ivhncdi,  ilibi)i>iut>jsty,  iiiti-uijieninci>,  libertinism,  comiptiim,  and 
cfirac.  will  malco  it  miflemble,  and  bring  about  diasotutioa  nod 
■pwdy  ruin.  A  whole  peoplfl  lives  one  life;  one  mighty  heart 
hittTes  ID  itd  boioni :  it  b  one  gR-nt  puhiL-  uf  cxidU-nct:  that  Ihroba 
Uuin>.  One  alroani  of  life  Oowa  tbt-re,  with  leu  thonsand  intcr- 
toingled  branches  and  channels,  through  all  tlie  hoiuei  uf  human 
lofn.    One  sound  as  of  many  waters,  a  rupturoui  jubiico  or  a 


l'J8  MOBAU   AMD   DOQMA. 

monrnfal  sighing,  comei  up  from  the  cougregsted  dveUingi  of  a 
whole  nation. 

The  Public  is  no  vague  abstraction ;  nor  ahoald  that  which  is 
done  agaioet  that  Public,  against  public  interest,  lav,  or  virta^ 
press  but  lightly  on  the  conscience.  It  is  but  a  vast  expansion  of 
individual  life;  an  ocean  of  tears,  an  utmosph(.>re  of  sighs,  or  a 
great  whole  of  joy  and  gladness.  It  suffers  with  the  sufiering  of 
millions ;  it  i-ejoiccs  with  the  joy  of  millions.  What  a  vast  crime 
A<K'6  he  commit, — private  man  or  public  man,  agent  or  contractor, 
legislator  or  magistrjtf,  secretary  or  president,  who  dares,  with 
indignity  and  wrong,  to  strike  the  bosom  of  tho  Public  Welfare,  to 
encourage  venality  and  corruption,  and  shameful  sale  of  the  eleo- 
tive  franchise,  ur  of  office ;  to  csow  dissension,  and  to  weaken  the 
bonds  of  amity  that  bind  a  Kation  together!  What  a  huge  ini- 
quity, be  who,  with  vices  like  the  daggers  of  a  parricide,  dares  to 
pierce  that  mighty  heart,  in  which  the  ocean  of  existence  is  flow- 
ing! 

-What  an  unequalled  interest  lies  in  the  virtue  of  every  one  whom 
we  love!  In  his  virtue,  nowhere  but  in  his  virtue,  is  garnered  np 
the  incomparable  treasure.  What  care  we  for  brother  or  friend, 
compared  with  what  wc  care  for  his  honor,  his  fidelity,  his  repata- 
tion,  his  kindness?  How  venerable  is  the  rectitude  of  a  parent  I 
How  sacred  bis  reputation  !  Ko  blight  that  can  fall  apon  a  child, 
is  like  a  parent's  dishonor.  Heathen  or  Cliristian,  every  parent 
would  have  liis  child  do  well;  and  pours  out  upon  him  all  the  full- 
ness of  parental  love,  in  the  one  desire  that  he  7iiay  do  well;  that 
he  may  be  worthy  of  his  cures,  and  his  freely  bestowed  pains;  that 
he  may  walk  in  the  way  of  lionor  and  happiness.  In  that  way  he 
cannot  walk  one  step  without  virtue.  Such  is  life,  in  its  relation- 
ships. A  thousand  ties  embrace  it,  like  the  fine  nerves  of  a  deli- 
cate organization  ;  like  the  strings  of  an  instrument  capable  of 
BW(et  melodies,  but  easily  put  out  of  tune  or  broken,  by  rudeness, 
anger,  and  selfish  indulgence. 

If  life  could,  by  any  process,  be  made  insensible  to  pain  and 
pleasure;  if  the  human  heart  were  hard  as  adamant,  then  avarice, 
ambition,  and  sensuality  might  channel  out  their  paths  in  it,  and 
make  it  their  beaten  way ;  and  none  would  wonder  or  protest.  If 
we  could  be  i>atient  under  the  load  of  a  mei-e  worldly  life;  if  we 
could  buar  that  burden  as  the  beasts  bear  it ;  tlien,  like  beasts,  we 
might  bend  all  our  thoughts  to  the  earth  j  and  no  call  from  the 


OKAVD   HABTRIt  ARCniTBCT. 


IM 


great  Ueaveu  aboro  us  woald  startle  us  trom  oar  plodding  and 
eurthly  coare«. 

Boi  w«  are  not  insensible  broths,  who  cou  refuse  ibe  call  of  rea> 
aon  sad  conscicnaw  The  soni  is  ca[iablti  of  rcmorae.  When  the 
gretkt  diapeoBatioDS  of  life  pKSi  down  upon  us,  we  avop,  and  ttufler 
aod  sorrow.  And  sorrow  and  agony  desire  other  oompunionships 
tlian  worldlmeas  and  irrvligion.  W(>  are  not  willing  to  bcur  Ihvta 
UurdenB  tif  Ibo  heart,  fi'ar,  anxiety,  disiipjwmtnifnt,  uiid  ironble, 
withimt  nny  objc-ct  or  use.  We  are  not  willing  to  nnllbr,  to  be  sick 
and  atnicti-d.  to  have  our  duy^  mid  niuuthd  Iu«t  to  comfort  and  ytj, 
and  orenltaduwLil  with  atlainity  and  grief,  without  advuntnge  or 
comptiiMtion  ;  to  burtvr  nway  the  dt-arest  Ircn8uri:8,  tho  very  snf- 
fcrings,  c>f  the  bcurt;  to  >»etl  tho  life-bload  fn)m  foiling  fromc  and 
fading  ch<wk,  oar  tenn  of  bitterness  and  groans  of  anguigb,  for 
nothing.  Human  niiture,  fruil,  feeling,  sensitiT^nnd  sorrowinf^ 
Dauaat  War  to  euffcr  fnr  nought. 

Btcrywhcre,  human  life  is  u  grviit  and  solemn  diKpcnsation. 
ICmii  Bufffring,  rnjoTtng.  Im-int;.  hiiting,  hoping,  and  fearing, 
tdiaincd  tu  lite  earth  and  yet  exploring  tbo  far  Kccssoa  of  the  uni- 
veree,  has  the  power  to  commnnc  with  God  and  Hia  angeU. 
Aronnd  thia  grt-at  artion  of  pxisilonne  tho  ctirtiuns  of  Timt>  are 
drawn;  but  tliorc  arc  oficuiiigs  through  thorn  which  giro  us 
gtimpflM  of  elfmitf.  God  looks  down  upon  this  scene  of  hnnion 
prohalion.  The  wise  and  tho  good  in  all  ages  hatr  interposed  fbr 
it,  with  their  teachings  and  their  blood.  Everything  that  cxi8*« 
around  Da<  orery  movement  in  nntnrc,  every  coanscl  of  Prori- 
donct^,  evtry  interposition  of  God,  cMitres  niKin  onp  ["oint — thft 
(idt-lity  of  man.  And  even  if  the  glini^ls  of  thn  departi'd  nnd  re> 
nuonbi'red  uould  oumu  Ht  midnight  through  the  barred  doors  of 
our  dw''11itig«,  and  ibe  shroudtd  doad  should  glide  throngh  the 
(unlet  of  cvur  chnrclieg  and  eit  in  our  Maeonic  templuH,  their  tench' 
ioga  wmild  b«  no  more  el<Kiaent  and  imprcMiTe  Ibaa  the  dread 
rcalitie*  of  life;  than  lh<>sc  memcnes  of  misspent  years,  those 
gb<>3i^  "f  di'purtfd  op]MirtuiiitiuH,  tbut,  jKiintiug  tu  onr  cuiiseieuoe 
and  etnnity,  cry  odntinuolly  in  oitr  car*,  "  IFork  while  ihs 
da§  hutt  f  for  the  niffJti  tf  death  ootneik,  in  tchtch  no  iruiu  can 
work.' 

Tbflruan-  no  tokens  of  public  mourning  for  Iho  calamity  of  tfa« 
atuL  Men  weep  when  the  body  dioe;  and  when  it  is  borno  to  its 
Iwt  TMt,  they  follow  it  with  sad  and  mournful  pr^weesion.    Bnt 


:200  HOBALS  AND  DOOXA. 

for  the  dying  soul,  there  U  no  open  lamentation ;  for  tiie  lost  Bonl 
there  are  no  obsequies. 

And  jet  the  mind  and  Boul  of  man  have  a  ralae  which  nothing 
else  has.  They  are  worth  a  care  which  nothing  else  is  worth  ;  and 
to  the  single,  solitary  iudividual,  thej  ought  to  possess  an  interest 
which  nothing  else  possesses.  The  stored  treasures  of  the  hearf^ 
the  unfathomable  mines  that  are  in  the  soul  to  be  wrought,  the 
broad  and  boundless  realms  of  Thought,  the  freighted  argosy  of 
man's  hopes  and  best  affections,  are  brighter  than  gold  and  dearar 
than  treasure. 

And  yet  the  mind  is  in  reality  little  known  or  considered.  It  is 
all  which  man  pcrmancutly  is,  his  inward  being,  his  dirine  energy, 
his  immortal  thought,  his  boundless  capacity,  his  infinite  aspira- 
tion ;  and  nevertheless,  few  value  it  for  what  it  is  worth.  Few  see 
a  brother-mind  in  others,  through  the  rags  with  which  poverty 
has  clothed  it,  beneath  the  crushing  burdens  of  life,  amidst  ihe 
close  pressure  of  worldly  troubles,  wants,  and  sorrows.  Few 
acknowledge  and  cheer  it  in  that  humble  lot,  and  feel  that 
the  nobility  of  earth,  and  the  commencing  glory  of  Heaven  is 
there. 

Men  do  not  feel  the  worth  of  their  own  Bonis.  They  are  proud 
of  their  mental  powers;  but  the  intrinsic,  inner,  infinite  worth  of 
their  own  minds  they  do  not  perceive.  The  poor  man,  admitted 
to  a  palace,  feels,  lofty  and  immortal  being  as  he  is,  like  a  mere 
ordinary  thing  amid  the  splendors  that  surround  him.  He  sees  the 
carriage  of  wealth  roll  by  htm,  and  forgets  the  intrinsic  and  eter- 
nal dignity  of  his  own  mind,  in  a  poor  and  degrading  envy,  and 
feels  as  an  humbler  creature,  because  others  are  above  him,  not  in 
mind,  but  in  mensuration.  Men  respect  themselves,  according  aa 
thoy  are  more  wealthy,  higlier  in  rank  or  oflSee,  loftier  in  the 
world*8  opinion,  able  to  command  more  votes,  more  the  favorites 
of  the  people  or  of  Power. 

The  difference  among  men  is  not  so  much  in  their  nature  and 
intrinsic  power,  as  in  the  faculty  of  communication.  Some  have 
the  capacity  of  uttering  and  embodying  in  words  their  thonghta. 
All  men,  more  or  less,  feel  tliose  thoughts.  The  glory  of  genius 
and  the  rapture  of  virtue,  when  riglitly  revealed,  are  diffused  and 
shared  among  unnumbered  minds.  When  eloquence  and  poetry 
speak;  when  those  glorious  arts,  statuary,  painting,  and  musio, 
take  audible  or  visible  shape ;  when  patriotism,  charity,  and  virtue 


OBAXD   UASTED   ABCUITBtTT. 


SOI 


ipmk  vith  a  thrilling  potency,  Ibc  lifi«rU  of  thoUsauds  glow  with 
B  kindred  joy  nud  fc«tAir.  If  it  vorc  not  ao,  there  n-oald  be  no 
eloqnenoo;  fur  eloquence  is  thut  to  which  other  hearts  resfwnd;  it 
ifi  the  ffujalty  and  power  of  making  other  hcartii  regjwnd-  No  one 
w  ao  low  or  degraded,  as  not  sotneliniejf  to  Ik  taacbcd  with  the 
bmaty  of  goodness.  No  heart  is  made  of  inntcrialB  iso  cuminoo, 
or«vcn  base,  us  not  somutinics  to  rL-j<]iuud,  through  ercrr  vhord  of 
iU  to  the  cull  of  honor,  puiriutisin,  gcueroiity,  und  virtue.  The 
poair  AfViciia  SUve  will  diu  fur  Uie  muster  or  mintresii,  ur  in  di>- 
feoct*  of  tbt!  cliildren,  whom  he  luvett.  The  poor,  loot,  Bcomed, 
abaii<]oni,-d,  outcast  womuu  vrill,  witlioul  exi>eututJou  of  reward, 
Dnnv  tliu»c-  whu  tov  dyiug  on  rvi-ry  hand,  niltT  strangury  to  livr, 
witii  a  cunUiBttjuK  and  Uurrid  pi^Lilvnci'.  The  pickpocket  will 
•call:  burning  wulU  to  r«acae  child  or  woman,  auknowu  to  him, 
fjrvm  Iho  ravenont)  flumes. 

Mofit  glorious  in  thin  cupaeitjl  A  power  U/  commane  with  Gud 
and  llii  Angels;  a  I'eflection  of  the  tTncreuted  Light;  a  mirror 
that  cao  collect  and  concentrate  upon  itself  all  llic  morul  op1eii> 
dora  of  the  UniferM.  It  is  the  soul  alone  that  givcD  uujr  value  to 
the  tbiogs  of  this  world  ;  and  it  is  only  by  raising  the  soul  to  ita 
jnst  vlev»tiou  ubovo  all  other  things,  that  wc  can  look  rightly 
upon  the  puri>o*^s  of  (hi*  earth.  No  «ccptn.'  nor  throne,  nor  stmp- 
tttre  of  ogra,  uor  broud  empire,  eao  compare  with  the  wonders  aod 
graudrurs  of  a  single  thought.  Tlint  uloue.  of  alt  things  that 
liai'e  been  mode,  comprehends  the  Maker  of  all.  That  alone  is 
Um  key  which  unlocks  all  tbo  treitfiun>s  of  the  UniTerae;  the 
power  that  reigiu  over  Space,  Time,  and  Eternity.  Thai,  under 
Uodf  is  the  Sovereign  Dispenser  to  man  nf  all  the  blossiuga  and 
glories  that  lie  within  the  compass  of  possession,  or  thu  range  of 
pottilMlily.  Virtue,  Ileaven,  and  Immurtulity  uxist  not,  uor  ever 
wfD  exist  for  u!,  except  as  they  cKist  and  will  exists  in  the  percep* 
tUiOi  feeling,  and  thoaght  of  the  glorious  mind. 

My  Brtither,  in  the  hope  that  you  li&ve  listened  io  and  under- 
stood the  loatructioa  and  I^cutiire  of  thia  Degree,  and  that  yoQ 
fe«l  the  dignity  of  your  own  nstnre  and  the  vast  capacities  of  your 
own  soul  fur  good  or  evil,  I  pnxreL'd  briefly  to  oommnnicate  to  yon 
the  remaining  instruction  uf  this  Degree. 

The  Hebrew  word,  in  the  old  Hebrew  ami  Samaritan  chaructcr, 
•a»|»rnrle(l  in  the  Eaat,  over  the  five  culunms,  is  AdosaI,  one  of 
Lbe  muncA  of  Gud,  usually  translated  Lord;  and  which  the  He- 


303  MOBAU  AND  DOGMA. 

brewB,  in  reading,  alvayt)  sabetitnte  for  the  Tree  Nune,  irliich  k 
for  them  ineSkble. 

The  five  colnmns,  iu  the  fire  different  orders  of  architectore,  an 
emblematical  to  na  of  the  five  principal  divieionB  of  the  Ancient 
and  Accepted  Scottish  rite : 

1.— The  Tuscan,  of  the  three  bine  degreea,  or  the  primitiTB 
Masonry. 

2. — The  Doric,  of  the  ineffable  degrees,  from  the  fourth  to  the 
fonrteenth,  inclusive. 

3.— The  lonie,  of  the  fifteenth  and  sixteenth*  or  second  temple 
degrees. 

4 — The  Corinthian,  of  the  seventeenth  and  eighteenth  degreet, 
or  those  of  the  new  law. 

6. — The  Composite,  of  the  philosophical  and  chivalrtc  degreea 
intermingled,  from  the  nineteenth  to  the  thirty-second,  in- 
clnsive. 

The  North  Star,  always  fixed  and  immatable  for  as,  lepreeenta 
the  point  in  the  centre  of  the  circle,  or  the  Deity  in  the  centre  of 
the  universe.  It  is  the  especial  symbol  of  dnty  and  of  iaith.  To 
it,  and  the  seven  that  continnally  revolve  around  it,  mystical 
meanings  are  attached,  which  you  will  learn  hereafter,  if  yon 
should  be  permitted  to  advance,  when  you  are  made  acquainted 
with  the  philosophical  doctrines  of  the  Hebrews. 

Tiie  Morning  Star,  rising  in  the  East,  Jupiter,  called  by  the 
Hebrews  Tsadoe  or  Tsydyk,  Just,  is  an  emblem  to  ns  of  the  ever- 
approaching  dawn  of  perfection  and  Masonic  light 

The  three  great  lights  of  the  Lodge  are  symbols  to  us  of  the 
Power,  Wisdom,  and  Beneficence  of  the  Deity.  They  are  also 
symbols  of  the  three  first  SephirotU,  or  Emanations  of  the  Deity, 
according  to  the  Kabalah,  Keiher,  the  omnipotent  divine  toiU ; 
Chochmah,  the  divine  inteileetual  potoer  to  generate  thonght,  and 
Biiiah,  the  divine  intellectual  capacity  to  produce  it — the  two  lat- 
ter, usually  translated  Wisdom  and  Understanding,  being  the 
active  and  tlie  passive,  the  positive  and  the  negative,  which  we  do 
not  yet  endeavor  to  explain  to  you.  They  are  the  columns  Juchin 
and  Boaz,  that  stand  at  the  entrance  to  the  Masonic  temple. 

In  anotlier  aspect  of  this  degree,  the  Chief  of  the  Architects 
[D'33  31,  Eflb  Banaim,]  symbolizes  the  eonetitiitional  executive 
head  and  chief  of  a  free  government;  and  the  degree  teaches  us 
that  no  free  government  can  long  endure,  when  the  people  cease 


OBAHD  UABTKB  ABCHITECT.  203 

to  Beleot  for  their  magistrates  the  beat  and  the  wisest  of  their 
statesmen  ;  when,  passing  these  by,  they  permit  factions  or  sordid 
interests  to  select  for  them  the  small,  the  low,  the  ignoble,  and  the 
obscnre,  and  into  snob  hands  commit  the  country's  destinies. 
There  is,  after  all,  a  "  diTine  right"  to  govern ;  and  it  is  vested  in 
the  ablest,  wisest,  best,  of  every  nation.  "  Counsel  is  mine,  and 
aonnd  wisdom:  I  am  understanding:  I  am  power:  by  me  kings 
do  reign,  and  princes  decree  justice;  by  me  princes  rule,  and 
nobles,  even  all  the  magistrates  of  the  earth." 

For  the  present,  my  Brother,  let  this  suffice.  We  welcome  yoa 
among  D8,  to  this  peaceful  retreat  of  virtue,  to  a  participation  in 
onr  privileges,  to  a  share  in  our  joys  and  our  sorrows. 


XIII. 

ROTAL  ARCH   OF  SOI.OUO'N. 

Wkktuer  the  legend  and  history  of  this  Degree  are  historically 
true,  or  btit  iin  allegory,  cuntmning  ia  itself  a  deeper  truth  aod  a 
profoiinder  meaning,  we  shall  not  now  dehate.  If  it  be  but  a 
legendary  myth,  you  must  find  ont  for  yonrsclf  what  it  means.  It 
is  certain  that  the  word  whicli  the  Hebrews  are  not  now  permitted 
to  pronounce  was  in  common  neC  by  Abraham,  Lot,  Isaac,  Jacob, 
Laban,  Itebccea,  and  even  among  tribes  foreign  to  the  Hebrews, 
before  the  time  of  Moses;  and  Hiat  it  recurs  a  hundred  times  in 
the  lyrical  effusions  of  David  and  other  Hebrew  poets. 

We  Vnow  that  for  many  centuries  the  Hebrews  have  been  fo> 
bidden  to  pronounce  the  Sacred  Kame ;  that  wherever  it  occara, 
they  have  for  ages  read  the  word  Adonai  instead;  and  that  tinder 
it,  when  the  masoretic  points,  which  represent  the  Yowels,  came  to 
be  used,  they  placed  those  which  belonged  to  the  latter  word. 
The  possession  of  the  true  pronunciation  was  deemed  to  confer  on 
him  who  had  it  oxlraordinary  and  supernatural  powers;  and  the 
Word  itself,  worn  upon  the  person,  was  regarded  as  an  amalet,  a 
protection  against  pt^rsoual  danger,  sickness,  and  evil  spirits.  We 
know  that  all  this  was  a  vain  superstition,  natural  to  a  rude  peo- 
ple, necessarily  disappearing  as  the  intellect  of  man  became  en- 
lightened; and  wholly  unworthy  of  a  Mason. 

It  is  noticejible  that  this  notion  of  the  sanctity  of  the  Divine 
Name  or  Creative  Word  was  common  to  all  the  ancient  nations. 
The  Sacred  Word  noM  was  supposed  by  the  ancient  Persians  (who 
were  among  the  earliest  emigrants  from  northern  India)  to  be  preg- 


ROYAL  AUCH    OF  SOLOHOV. 


SOA 


naot  with  a  mnteriouB  power ;  and  thej  taught  that  hy  its  titter- 
A&ce  the  nrorld  wu  created.  In  India  it  was  forliiddon  to  pro- 
noQitce  (hi?  won)  acm  or  oir,  the  Sucrcd  Numc  of  the  One  Dcitj* 
manifratod  as  Rrahma,  Viehna,  and  Kccvo. 

Tlii-^  eiipcT6titiou8  ootiona  in  regard  to  the  efficacy  or  the  Word* 
nnd  the  prohtbititm  ngitingt  protinuncing  it,  conld,  being  errors, 
have  fornicd  no  piirt  of  tho  pure  primitive  religion,  or  of  the 
esoteric  doctrine  taught  hy  Mnii^s,  and  thf  full  knowledge  of  which 
wan  con6ped  to  thr  initial*^ ;  unlriW  the  whole  was  hut  an  ingeni- 
oiu  inrciition  for  the  onnceiUuicnt  uf  same  other  Xanii-  or  truth, 
(lie  inter|>i^tAtion  and  mcnning  whereof  was  made  kiiowu  onl;  to 
th''  neM  few.  If  en,  the  common  notions  in  regard  to  the  Word 
gn>w  itp  in  Dip  mincU  of  the  people,  like  other  errors  and  fabloi 
aiDong  all  thf>  unciont  nations,  out  of  original  tnthi  and  symboli 
and  ullogorii'fi  mi<iiindrr>il»od.  So  it  has  iilway"  ht'on  tliot  allego- 
ries, intended  ae  vehicles  of  truth,  to  be  wnder8t<KKi  by  the  eagw^ 
hnvc  become  or  lir«d  vrrorv.  by  being  litcmlly  accuptcd. 

Itistmv,  thalht-forc  the  masoretic  point?  were  ioTenttd  (vbieb 
»ii8  an«r  the  beginning  of  the  Christinn  era),  tlie  pronnncintion 
of  a  word  In  the  Uehrew  language  oonld  not  hi>  known  trvm  the 
charactpfit  in  whirh  it  was  wriltcn.  It  was,  therefore,  ^oj^iWe  for 
that  of  the  nami!  of  the  Deity  to  have  been  forgoLten  and  lust.  It 
]■  crrtalu  that  ite  truu  pronunciation  is  not  that  rpprosented  by  the 
Word  Jehovah ;  and  therefore  that  that  ia  Hoi  tho  true  name  of 
Dcitj,  Bor  Ihp  In.irublf  Word. 

The  ancient  Bymhola  and  allegories  alwajs  hud  more  than  one 
htcrpretAiion.  They  always  hud  a  doubie  mmiitng,  and  eomotimea 
mon  than  two,  one  serving  as  the  envelo|H'of  tho  other.  Thus 
tbc/ron«Nrin/roiiof  the  word  wasaeymhol;  and  that  pronuncia- 
tion and  the  word  itaelf  were  lost,  wlii^n  the  knowledge  of  the  true 
oitinrc  uitd  atcrilmtw  of  God  fn«led  out  of  tlie  niind^  of  the  Jew- 
tah  ppoplo.  That  10  ont  iuteqiretuUon — (rue,  but  not  the  inner  and 
pmUHndeet  ouf. 

ilcn  were  tlgurativcly  said  to  forgt-t  the  name  of  God,  when  they 
kist  that  kHOtcledgf,  nnd  worshi)iped  the  heathen  deitien,  and 
bamcd  innrnpo  to  them  on  the  high  places,  and  paeeod  their  chil- 
dren ibroagh  the  fire  to  Moloch. 

Thus  Ihe  attempts  of  the  ancient  Igrm'lit^s  and  of  (he  )nitiat«t 
10  ascertain  the  True  Kame  of  the  Petty,  and  itR  prononeiution, 
and  tlie  loos  of  the  True  Word,  are  an  allegory,  in  which  are  r>?p 


206  HOBALB  AND   DOQMA. 

resented  the  general  ignorance  of  the  trne  nature  and  attribatea 
of  God,  the  proneniiss  of  the  people  of  Jndah  and  Israel  to  vor- 
ahip  other  deities,  and  their  lov  and  erroneons  and  dishonormg 
notions  of  the  Grand  Architect  of  the  Universe,  which  all  shared, 
except  a  few  favored  persons ;  for  even  Solomon  bnilt  altars  and 
sacrificed  to  Astarat,  the  goddess  of  the  Tsidanim,  and  MalcUm, 
the  AamQnite  god,  and  built  high  places  for  KamOs,  the  Moabita 
deity,  and  Mtdec  the  god  of  the  Beni-AamOn.  The  trne  natnre  of 
God  was  unkoowa-to  them,  like  His  name;  and  they  worshipped 
the  calrea  of  Jeroboam,  as  in  the  desert  they  did  that  made  for 
them  by  Aartlln. 

The  mass  of  the  Ilebrews  did  not  believe  in  the  existence  of  one 
only  God  nntil  a  late  period  in  their  history.  Their  early  and 
popular  ideas  of  the  Deity  were  singularly  low  and  unworthy. 
Even  while  Moses  was  receiving  the  law  upon  Mount  Sinai,  they 
forced  Aartta  to  make  them  on  image  of  the  Egyptian  god  Api^ 
and  fell  down  and  adored  it  They  were  ever  ready  to  return  to 
the  worship  of  the  gods  of  the  Mitzraim ;  and  soon  after  the  death 
of  Joshua  tbey  became  devout  worshippers  of  the  Jalse  gods  of  all 
the  surrounding  sations.  "  Ye  have  borne,"  Amos,  the  prophet 
said  to  them,  speaking  of  their  forty  years'  journeying  in  the  dea- 
ert,  under  Moses,  "  the  tabernacle  of  your  Malec  and  KaiQn  yonr 
idols,  the  star  of  your  god,  which  ye  made  to  yourselves." 

Among  tliem,  as  among  other  nations,  the  conceptions  of  God 
formed  by  individuals  varied  according  to  their  intellectual  and 
spiritual  capacities ;  poor  und  imiwrfect,  and  investing  God  with 
the  commonest  and  coarsest  attributes  of  humanity,  among  the 
ignorant  and  coarse ;  pure  and  lofty  among  the  virtuous  and  richly 
gifted.  These  conceptions  gradually  improved  and  became  puri- 
fied and  ennobled,  as  the  nation  advanced  in  civili2ation — being 
lowest  in  the  historical  books,  amended  in  the  prophetic  writings, 
and  reaching  their  highest  elevation  among  the  poets. 

Among  all  the  ancient  nations  there  was  one  faith  and  one 
idea  of  Deity  for  the  enlightened,  intelligent,  and  educated,  and 
another  for  the  common  people.  To  this  rule  the  Hebrews  were  no 
exception.  Yehovah,  to  the  mass  of  the  people,  was  like  the  gods 
of  the  nations  around  them,  except  that  he  was  the  peculiar  God, 
first  of  the  family  of  Abraham,  of  that  of  Isaac,  and  of  that  of 
Jacob,  and  afterward  the  National  God ;  and,  as  they  beheTCd, 
more  powerful  than  the  other  gods  of  the  same  nature  worshipped 


BOYAI.  ABOH  OP  SOLOKnT. 


4or 


by  their  ntiightion — "ITlio  amoug  the  Baalim  U  lUcc  iiotu  tUc«,  0 
Tebovah  ?"— «xpr»wwd  tltir  wliolo  oreed. 

Thi>  Bi'itj  of  the  early  Eli^br^wi  talked  to  Adiun  and  Eve  in  tlie 
gnntt-D  (if  delight,  us  he  wntkcd  in  it  in  t-lic  coot  of  the  dny;  be 
oobvcraod  with  Kavin  ;  lifi  diit  and  atf  with  Abrahani  m  hia  tcut; 
that  pulriarch  reqnireJ  a  viaiblt  token,  before  he  would  belior«  in 
his  poaittvi-  promiae  ;  ho  portuitLcd  Alinibstn  to  (<xpo«tuhi[c  v'tih 
him,  and  tu  iuduoe  bim  to  chango  bix  first  dflerminutioii  in  regnrd 
lo  Sodom ;  he  wrestle  with  Jaoob;  he  showed  Mo^es  his  ]>ersoti, 
though  net  his  face;  ho  dictated  the  mioutest  police  regnlntions 
•lid  Uie  dimensions  or  tlie  Uhernoolfi  iwd  its  foroiture,  to  the 
IflTDC'lili-s;  hu  insisted  oh  uiid  dolight«d  in  eacrific«e  and  hnrat- 
afl'ertDgs;  he  was  angry,  jouIdiis,  and  rercngeful,  a£  v^ll  as  vraver- 
Itig  and  irroscilnle;  be  allowed  Mosea  lo  reason  liim  out  of  hia 
fixed  resolution  ullcrly  to  Jwtroy  bin  pt-oplo  ;  bt- comuiaodwl  the 
p«rfi>rmiinctf  uf  Ihi-  moist  shucking  and  l^idLtius  acts  of  cruelty  and 
barbarity.  -IIo  hardened  iJie  heart  of  Pharaoh;  ho  repented  of 
tbc  evil  that  ho  bad  tqtid  he  would  do  iiiiio  tb«  p«opleof  Nineveh; 
and  he  did  it  oot,  to  the  di?fpist  nnd  anger  of  Jonah. 

Snch  wvrti  the  popular  notions  of  the  Deity ;  and  cither  the 
pi^fsti  h.id  none  better,  or  toolt  littlo  trouble  to  correct  these  no- 
tions: or  tbc  popular  intellect  was  not  enough  enlarged  lo  enable 
theoi  to  entertain  any  higher  conceptions  of  the  Almighfy. 

Bitf  such  wcrd  n»t  (he  ideas  of  tb«  intellectoal  and  cnlight<>iied 
ftw  among  ibe  Hebrews,  It  i?  certain  that  tk«^  poes«-atwd  a 
Icjunrledfe  of  the  true  oatarc  luid  nttribi)t«sof  God  ;  as  tlio  same 
clftM  of  men  did  among  the  other  nations— Zn roaster,  Menu,  Cnn- 
fncian,  Siimtep,  nod  Plato.  Bnt  their  doctrines  on  this  subject 
vtn  eaoterio;  they  did  not  communicate  them  to  the  people  at 
Urgv.  but  only  to  a  favored  few;  and  as  they  wore  communicated 
in  K|^t  and  Indlik.  in  IVrxia  and  Phienicia,  in  Oreeco  and  Samo- 
thraOK,  in  IhR  greater  mysteries,  to  the  tnitiat«a. 

Th'!  coram nnicntioti  of  this  knowledge  and  other  seerete,  some 
cif  which  arc  perliuits  la^it,  eonstitutcd.  nndcr  other  namug,  what 
wc  tiiiw  call  Mrtstmry,  or  Fm  or  Frank- MMonry.  That  knowl- 
edge  wai,  iu  one  Knee,  the  Loxt  Word,  whirh  was  ma^ft  known  to 
the  Orand  Elect,  Perfect,  and  Sublime  Masons.  It  would  be  lolly 
to  pri^tpfid  that  llm/oriwjt  of  Masonry  were  the  aamo  in  those  agog 
u  they  arc  now.  The  prPnent  name  of  the  Order,  and  its  titles, 
and  the  names  of  the  degrees  now  in  use,  were  not  then  knowB. 

14 


SOS  UOBALS   AKD    DOOMA. 

Even  Blue  Masonry  cannot  trace  bock  its  authentic  history,  tnii 
its  present  degrees,  further  than  the  year  1700,  if  go  far.  Biitj  by 
whatever  name  it  was  known  in  this  or  the  other  oouotry,  Masoary 
existed  aa  it  now  exists,  the  same  in  spirit  and  at  heart,  not  only 
when  Solomon  huilded  the  temple,  but  centuries  before — befrare 
even  the  first  colonies  emigrated  into  Southern  India,  Persia,  and 
Egypt,  from  the  cradle  of  the  human  rac& 

The  Supreme,  Self-ex  isteut,  Kternal,  All-wise,  All-powerfu),  In- 
finitely Good,  Pitying,  Beneficent,  and  Merciful  Creator  and  Pre- 
server of  the  Universe  was  the  same,  by  whatever  name  he  was 
called,  to  the  intellectual  and  enlightened  men  of  all  nations.  The 
name  was  notliing,  if  not  a  symbol  and  representative  hieroglyph 
of  hia  nature  and  attributes.  The  name  Al  represented  his 
remoteness  above  men,  his  inaccensibility ;  Bal  and  Bala,  hid 
might;  Alouim,  his  varioua  ^(?/cn»;j'cs  ;  Jnva,  existejtce  and  the 
generation  of  things.  None  of  his  namea,  among  the  Orientals, 
were  the  symbols  of  a  divinely  infinite  love  and  tenderness,  and 
all-embracing  mercy.  As  Moloch  or  Malek  he  was  but  an 
omnipotent  m07iarch,  a  tremendous  aud  irresponsible  Will;  m 
Adonai,  only  an  arbitrary  Lohd  and  Master;  as  Al  Ska^^ 
potent  and  a  destboyer. 

To  communicate  true  and  correct  ideas  in  respect  of  the  Deity 
was  one  chief  object  of  the  mysteries.  In  them,  KhQrQm  the 
King,  and  Shurum  the  Master,  obtained  their  knowledge  of  him 
and  his  attributes;  and  in  them  that  knowledge  was  taught  to 
Moses  and  Pythagoras. 

Wherefore  nothing  forbids  you  to  consider  the  whole  legend  of 
this  degree,  like  that  of  the  Master's,  an  allegory,  representing  the 
perpetuation  of  the  knowledge  of  the  True  God  in  the  sanctuaries 
of  initiation.  By  the  subterranean  vaults  you  may  understand 
the  places  of  initiation,  which  in  the  ancient  ceremonies  were  gen- 
erally under  ground.  The  Temple  of  Solomon  presented  a  sym- 
bolic image  of  the  universe;  and  resembled,  in  its  arrangements 
and  furniture,  all  the  temples  of  the  ancient  nations  that  practised 
the  mysteries.  The  system  of  numbers  was  intimately  connected 
with  their  religions  and  worship,  and  has  come  down  to  us  in  Ma- 
sonry ;  though  the  esoteric  meaning  with  which  the  numbers  used 
by  us  are  pregnant  is  unknown  to  the  vast  majority  of  those  who 
use  them.  Those  numbers  were  especially  employed  that  had  a 
reference  to  the  Deity,  represented  his  attributes,  or  figured  in  the 


KOTAL  ARCR  OF  aOIAKON. 


9V9 


frame-work  or  the  world,  la  time  and  rpMo,  uid  furmi-d  more  itr 
leu  the  hMtt  ot  thai  rritme-work.  Thew  T«ro  QniTwmlljr  n- 
gunl^A  as  fncrvA,  Itcing  the  eTpression  of  ordw  ind  mt»iIig*noe, 
Uip  uttemnecs  of  Divinity  liimi!el£ 

Tho  Holy  of  holii^s  of  tlie  I«inp1«  formed  a  cube;  iu  vhioh^ 
dmwD  ofj  &  plane  «urfiift-,  (Iiere  are  4  +  3  +  2  =  9  What  viRibl*^ 
uod  thmj  fiidea  »t  facvi.  U  corresponded  with  the  nnmbi'r/o«r, 
by  which  the  DnoiontJ  rqnneaootod  Xaiurt,  it  being-  thfi  nnmhcrof 
aabilaDces  or  <'-0I7H>iviU  ronns.  and  of  tli«  dftnents,  the  cardinal 
points  UDd  seaiona.  nnd  tlie  ictonfiary  colora.  Tb«  nomber  thrtt 
uvmwhere  reprva-nlcd  tbo  buprcrne  B«itig.  Hence  Uie  name  of 
tbv  Upitr,  pugmren  npon  the  triannuVtr  pliite.  and  that  sunken 
into  tbe  cubt  or  agate,  taught  \\m  aucieut  Miuon,  and  teaohftf  its, 
that  the  lrut>  knowledge  of  Qod,  of  Hiaiintni'o  aDd  Hiv  attribiitcM, 
lit  written  by  Him  tipon  the  li^krcs  of  the  %n&{  Uuok  of  Universal 
Jiaturr,  and  may  Iw  read  there  by  alt  who  «a-  pmlowc-d  with  the 
ivfinisitc  amount  of  intellect  and  intcllij^nco.  Tbtis  knowledgs 
tif  Ood,  w  written  thet*.  and  of  wliirh  Miwonry  has  in  all  agea 
btHjii  the  intorprotpr,  is  tbe  .Vnnfir  Masun't   W(/rff. 

Within  tlie Temple,  all  the  arrangpments  were  rayriically  and 
-i  ■  .■■  *iy  cciiinecteil  with  the  nuno  (jr*t«m.  The  *anlt  or  oeil- 
ii       ■  1  like  the  firmonicnti,  was  supported  by  twelve  coliimna, 

rrprr^i-niiiig  the  twelve  months  of  the  joor.  The  IxHxlur  that  ran 
urouud  the  colomne  rcpieacntcd  th«  zodiac,  and  «iic  of  tho  twi'lvo 
oeloitial  siRns  va»  approprtal«>d  to  each  colnmn.  Tbe  brtzvu  soft 
woa  inpported  liy  twelve  oxeu,  tlirce  looking  to  each  cardinal  polnfi 
of  the  lYtiopasa. 

And  Ki  io  imr  day  every  Maaoulc  hoA^  repre«enta  the  TTnl- 
rvnr.  Kacfa  extends,  wc  are  told,  fltini  the  rittiug  (o  the  setting 
nin.  U\tm  the  Sonth  tn  the  North,  from  the  surfac-c  of  the  Rartb 
to  the  n«'iivvns,  and  IVom  the  samv  to  the  cc-iilro  of  the  globe.  In 
H  are  rppn^nted  tho  sun,  moon,  and  stare;  three  great  torchea  in 
thf  VAiU  Wi-at,  and  Sonth,  forming  a  trtangle^  give  it  light;  and, 
likethr  IMta  arTriniij;!i>  ^nRpciiiled  in  tbe  Eait,  and  iDclotting  thf 
InsBthlfl  Kamt.  indicalp,  by  the  rnatliematicai  rquitlity  of  tbe 
UflBa  and  aidrif.  the  bcuutifiil  and  harmnnioiu  projMrtions  which 
govem  in  tho  ag^rr^ti*  and  dvtuile  of  tho  UniTerA^ ;  whilu  those 
didcA  and  anglca  r«pK«nt,  by  th(ir  number,  three,  th«  Trinity  of 
^_J*uW(?r,  Wi«lv*m,  luid  Earmony,  which  presided  at  the  bnililing  of 

lii  marvellous  work.     Tlieao  thn>o  great  lighu  also  reproeetit  tho 


210  MOBAI^   AND    DOQXA. 

great  mystery  of  the  three  principles,  of  creation,  diBBolntion  or 
destruction,  and  reproduction  or  regeneration,  consecrated  by  all 
creeds  in  their  numerous  Trinities. 

Tlie  luminous  pedestal,  lighted  by  the  perpetnal  flame  within,  is 
a  symbol  of  that  light  of  Reason,  given  by  God  to  man,  by  which 
he  is  enabled  to  read  in  the  Book  of  Nature  the  record  of  the 
thought,  the  revelation  of  the  attributes  of  the  Deity. 

The  three  Masters,  Adoniram,  Joahert,  and  Stolkin,  are  types 
of  the  Tme  Mason,  who  seeks  for  knowledge  from  pare  motives, 
and  that  he  may  he  the  better  enabled  to  serve  and  benefit  hia  fel- 
low-men; while  the  discontented  and  presumptuous  Masters  who 
were  buried  in  the  ruins  of  the  arches  represent  those  who  strive 
to  acquire  it  for  unholy  purposes,  to  gain  power  over  their  fellow^ 
to  gratify  their  pride,  their  vanity,  or  their  ambition. 

The  Lion  that  guarded  the  Ark  and  held  in  his  mouth  the  key 
wherewith  to  open  it,  figuratively  represents  Solomon,  the  Lion  of 
the  Tribe  of  Judah,  who  preserved  and  communicated  the  key  to 
the  true  knowledge  of  God,  of  His  laws,  and  of  the  profound  mye- 
teries  of  the  moral  and  physical  universe. 

Enoch  [rpin,  Khanoc],  we  arc  told,  walked  with  God  three 
hundred  years,  after  reaching  the  age  of  sixty-five — "walked  with 
God,  and  he  was  no  more,  for  God  had  taken  him."  His  name 
signified  in  the  Hebrew,  Initiate  or  Lvitiator.  The  legend  of 
the  columns,  of  granite  and  brass  or  bronze,  erected  by  him,  is 
probably  symbolical.  That  of  bronze,  whicli  survived  the  flood,  is 
supposed  to  symbolize  the  mysteries,  of  which  Masonry  is  the  legit- 
imate successor — from  the  earliest  times  the  custodian  and  depos- 
itory of  the  great  philosophical  and  religious  truths,  unknown  to 
tho  world  at  large,  and  handed  down  from  age  to  age  by  an  un- 
broken current  of  tradition,  embodied  in  symbols,  emblems,  and 
allegories. 

The  legend  of  this  degree  is  thus,  partially,  interpreted.  It  ia  of 
little  importance  whether  it  is  in  anywise  historical.  For  its  value 
consists  in  the  lessons  which  it  inculcates,  and  the  duties  which  it 
prescribes  to  those  who  receive  it.  The  parables  and  allegoriefl  of 
the  Scriptures  are  not  less  valuable  than  history.  Nay,  they  are 
more  so,  because  ancient  history  is  little  instructive,  and  truths  are 
concealed  in  and  symbolized  by  the  legend  and  the  myth. 

There  are  profonnder  meanings  concealed  in  the  symbols  of  this 
degree,  connected  with  the  philosophical  system  of  the  Hebrew 


KOTAL  AitCn  OF  SOLOVOX. 


311 


KxhiitlBti,  vhich  ^ou  will  Ufani  hercafler,  iT  rou  should  be  so 
fitituiiato  ui  to  u^Jvuuccb  Tfacy  are  unfuldcd  in  the  higher  de- 
grwa.  Tho  /ion  [nK,  rrnit.  ^mi,  dlrainA,  which  aiio  means  the 
altar]  still  holdn  in  hi^  month  tho  koy  of  the  enigma  of  the 
ipliyni. 

Bat  there  u  one  applicntion  or  this  dogrce^  that  yon  ore  now 
enlitli'd  ti>):ROw  ;  mid  wliicli,  ntmembering  that  KhQrQm.  the  Mug- 
Mr.  is  the  symbol  of  haman  fn^i-dom,  joii  would  pnilKildy  discover 
foryoarAclf. 

It  is  not  cnoDgh  for  a  people  to  gain  ita  liberty.  It  must  secure 
it  It  mnsl  not  Jutrasl:  it  to  the  helping,  or  hold  it  at.  tho  plcasiiro, 
of  any  ono  mun.  The  keystone  of  tho  Koyal  Arch  of  the  grout 
Temple  of  Liberty  h  a  fundamental  law,  charier,  or  congtitulion; 
the  fxpn'ssion  of  Ihe  fixed  habits  of  thought  of  the  people,  em- 
hodii>d  in  a  writli^n  instrnment,  or  the  resnit  of  the  stow  sccro- 
tlouA  and  Die  coii^ilidatjon  of  centnne«;  the  eame  in  war  as  in 
peace ;  that  cannot  b«  hastily  changed,  nor  be  riolated  with  impn- 
nity,  but  is  Kicrc'd,  like  tlio  ark  of  the  eoTcnkut  uf  God,  which 
none  could  touch  and  live, 

A  ifrmaiii-iit  conglitution,  rooted  in  the  affecLiong,  eixpreming 
the  will  and  Jud^^nent,  and  built  upon  the  iuetiucta  and  settlod. 
habit«  of  Llioaj^lit  of  (he  people,  with  an  independent  jndiciary,  an 
dcvlive  K'gi^hiturc  of  two  branches,  an  exccutire  retpoDsible  to 
the  pLwpIe,  and  l.he  right  of  trial  by  jury,  will  gnarantee  this  liber- 
IJM  (if  a  iK*i»pIe,  if  il  be  virtuous  and  teinpL'nilc,  wiUiunl  luxury, 
and  without  tbv  lust  of  conquest  and  dominion,  and  the  follies  of 
Tisionnry  theories  of  imposBiblu  pL*rfi-ction. 

MoMiiry  tuachea  itd  iuiriatea  that  Che  pursiiiLs  ond  occnpations 
of  IhiH  lif'^,  '\\i  uclirity,  care,  and  ingennitr.  Iht;  predestined  dcvrl- 
opmentl  of  the  nature  given  U6  by  Uod,  lend  to  promote  His  great 
dengit,  in  making  the  world;  and  are  not  at  war  with  Ihc  grc«t 
pnrpme  of  life.  It  t«aches  that  everything  is  bfnntifu)  in  il« 
time,  in  it«  placi^  in  its  appointed  office;  that  everything  wliteh 
man  it  put  to  do,  if  rightly  and  fnithfully  done,  naturally  helps  to 
work  unL  his  ealTRlion  ;  that  if  ho  obeys  the  genuine  principles  of 
hi£  calling,  Ik-  will  bv  a  good  man:  and  that  it  ie  only  by  neglect 
and  wftn-iKTrorroaaco  of  the  tasks  set  for  him  by  heaven,  by  won- 
dering into  idle  dieiipation,  or  by  violuting  their  boneQcent  and 
lofty  spirit,  that  he  becomes  a  bad  man.  The  appointed  netifin  of 
life  it  the  great  tiuiniog  of  Providence;  and  if  man  yields  hlaisell* 


2V4  M0EAL9  AKD  DOGHA. 

to  it,  he  wiU  need  neither  churches  nor  ordinanoes,  except  for  tlie 
K^reaaion  of  his  religious  homage  and  gratitude. 

For  there  is  a  religion  of  toil.  It  ia  not  all  drndgerj,  a  mere 
stretching  of  the  limbs  and  Btniining  of  the  sinews  to  tasks.  It 
has  u  meuniug  and  an  intent.  A  living  heart  pours  life-blood  into 
the  toiling  arm;  and  warm  aficctions  inspire  and  mingle  with 
man's  labors.  They  are  the  home  affections.  Labor  toils  a-fi«ld, 
or  plies  its  task  in  cities,  or  urges  the  keels  of  commerce  over  wide 
oceans;  but  home  is  its  centre;  and  thither  it  ever  goes  with  it« 
earnings,  with  the  means  of  support  and  comfort  for  others ;  offer- 
ings sacred  to  the  thought  of  every  true  man,  as  a  sacrilice  at  a 
golden  shrine.  Many  faults  there  are  amidst  the  toils  of  life; 
muny  harsh  and  hasty  words  are  utt^-red;  but  still  the  toil  goes 
ou,  weary  and  hard  and  exa^iwratiug  as  tliey  often  are.  For  in 
that  iiome  is  age  or  sickness,  ur  helpless  infancy,  or  gentle  child- 
hood, or  feeble  woman,  that  must  not  want  If  man  had  no  other 
tJiaii  mere  selfish  impulses,  the  scene  of  labor  which  we  behold 
around  us  would  not  exist. 

The  advocate  who  fairly  and  honestly  presents  his  case,  with  a 
feeling  of  true  aelf-ros])ect,  houor,  and  conscience,  to  help  the  tri- 
bunal on  toward  the  right  conclusion,  with  a  conviction  that  Qod'a 
justice  roigns  tliere,  is  acting  a  religious  part,  leading  that  day  a 
religious  life ;  or  else  right  and  justice  are  no  ^lart  of  religion. 
Whether,  during  all  that  day,  he  has  once  appealed,  in  form  or  in 
teiTHs,  to  his  conscience,  or  not;  whether  he  has  once  spoken  of 
TcligioQ  and  God,  or  not ;  if  there  has  been  the  inward  purpose, 
the  Conscious  intent  and  desire,  that  sacred  justice  should  tri- 
umph,  be  hits  that  day  led  a  good  and  religious  life,  and  made  a 
most  essential  contribution  to  that  religion  of  life  and  of  society, 
the  cause  of  equity  between  man  and  man,  and  of  truth  and  right 
action  in  the  world. 

Booka,  to  be  of  religious  tendency  in  tho  Masonic  sense,  need 
not  be  books  of  sermons,  of  pious  exercises,  or  of  prayers.  What- 
ever inculcates  pure,  noble,  and  patriotic  sentiments,  or  touches 
the  heart  with  the  beauty  of  virtue,  and  the  excellence  of  an  up- 
right life,  accords  with  the  religion  of  Masonry,  and  is  the  Gospel 
of  literature  and  art.  That  GosiJcl  ia  preached  from  many  a  book 
and  painting,  from  many  a  poem  and  tictiun,  and  review  and  news- 
paper; and  it  is  a  painful  error  and  miserable  narrowness,  not  to 
rooogaize  these  wide-spread  agencies  of  Heaven's  providing;  not 


ROYAl.  Ancn  OP  SOLOMOX. 


SIS 


bo  ttfi  atid  m^CMfUc  Uicse  manr-handcd  coodjntora.  to  the  great 
nn<l  good  ctOM.  The  oraclos  of  Ood  do  nut  spoak  frotn  tb<<  pulpit 
AloneL 

Ttii>m  is  utiHi  a  religion  vt  society.  In  1)usinug3,  tfiure  is  tniich 
mora  tlinii  salo,  cxcliango.  jirio-,  iwyraout;  for  there  is  the  sarrod 
faith  of  mnn  in  mtin.  When  wf  repose  in-rfect  coufidcuoe  lu  tlie 
inU-griLr  of  noothor:  whi-o  n-c  fw]  iliul  lie  will  not  aTc-rr*)  I>viu 
thtt  riglit,  frwik,  slratgbtforwurd,  couscicniious  ewqrso,  for  uny 
icmptattou;  hu  inti'gritr  anil  oonsciontiuniiii'iia  lire  ltiL>  itniigu  ul' 
Cod  to  ne;  nnd  when  wc  lielirve  in  it,  it  i»  a$  gtviit  and  geucroiis 
nil  at'l,  as  whtn  wo  bt-lieve  in  the  rectitude  of  the  Dvity. 

In  gay  ti8tM;iiihliifd  fur  uinnsenKnl,  the  gn»iluni-clioii.<)oriiri!  gosh 

ad  mingk'.  If/Acydid  not,  thesogiuhpnng-|ilucr-$  would  be  a» 
rv  itud  r^piileive  »s  the  cuvcs  and  dvuH  uf  oiiLta«-8  imd  robbci:s. 
Wbtu  f^ivuds  mwt,  and  haudti  Arc  warmly  pressed,  and  tbc  cjc 
kindlvfl  iiDd  t)iv  connlvnancc-  ia  «ufl\i8(.-d  with  gladness,  thitro  is  a 
ri'ligiun  l>L'tw(>«n  tlicir  bMrl«;  and  cnch  loves  and  worgbipg  tlic 
Tnic  nod  tiiKHl  rhiit  is  In  ibi-  otiier.  It  h  not  policy,  or  8elf*intor- 
eii,  or  telDAbiieiU  that  apn-wls  eticli  n  charm  around  that  meeting, 
but  tlie  balo  of 'hrigblsnd  beautifu)  affeiitioR. 

The  Bamo  Bpkndor  of  kindly  liking,  and  affcctionalu  regard. 
uliiiit-a  like  the  aofl  orerarehiiig  eky,  orer  all  llio  world;  oser  al! 
ptarpf  when*  tncn  meot,  and  wulk  <^r  toil  togvlbor;  not  ovtr  loTcrd' 
hnwira  and  marriflgc-ftltars  alontv  not  over  Ihe  hoiiiua  of  jiuritT 
and  lendtrncfti  alone;  but  over  all  tilled  fields  and  busy  irork- 
dmpa.  and  dusty  Itlgfavnys,  uiid  puvcd  8(j-ect«.  Them  is  net  a 
V4ini  «tuuf  upon  the  eidt-wolku,  bat  haa  hwu  the  altar  uf  such 
(•ffi-ring*  of  omttial  kindntss;  nor  a  woclcn  pillar  or  irvli  railiug 
aguitnil  which  hurls  beating  with  nflVction  havo  not  letiuod.  How 
many  Miptf-r  other  <-l>.inL'ntH  thi'iv  aro  in  Ibv  slrt'iim  uf  life  flowing 
ihnitigh  tbcjtf  cbanneli.  that  is  Bitroly  heri:  and  crerjwlieni;  Uou- 
Mt*  ht-jirt/i-lt,  digiutcrestfd,  ineipressible  affiwbion. 

RTvry  MBM>tii<'  Ijodgi-  in  u  tenipk-  of  rfllgion  ;  ami  !(.■»  teachinga 
ar*  iastniction  in  p-tigion.  For  ht.Te  »ro  inculcated  dieintfrirstcd- 
BMN,  alTootion,  liiI»ratH)n,dovot«dne8e,p«t]io(iim,  truth,  ngcnfmui 

rmputhy  with  tho^e  thnt  fnilTiTiind  mourn,  pity  for  tlu'  falb-n, 
for  the  erring,  n-licf  for  those  in  want,  Faith.  tr<i{H-,  and 
<I)iurii}r.  Iter?  we  oieft  ua  brethren,  to  learu  to  know  and'  lore 
.  ,  ■  ■  r.  Here  we  greet  each  olher  glailly,  arc  lenjt-nt  to  i-ath 
•L '     '         'Its,  rAganUhl  of  (aoh  olhvr'a  lVt.-iinga,  rvody  to  rvUere 


2H  HOBALS  AND  DOOKA. 

each  other's  wants.  This  is  the  true  religion  revealed  to  the  an- 
cient patriarchs;  which  Masonry  hue  taught  for  matij  centuries; 
and  which  it  will  continue  to  teach  as  long  as  time  endures.  If 
unworthy  passions,  or  selfish,  bitter,  or  revengeful  feelings,  con- 
tempt, dislike,  hatred,  enter  here,  they  are  intruders  and  not  wel- 
come, strangers  uninvited,  and  not  guests. 

Certainly  there  arc  many  evils  and  bad  passions,  and  much  hate 
and  contempt  und  unkindness  everywhere  in  the  world.  We  can- 
not refuse  to  see  the  evil  that  is  in  hfe.  But  all  is  not  evil.  We 
still  see  God  in  tlie  world.  There  is  good  amidst  the  CTil.  The 
liand  of  mercy  leads  wealth  to  the  hovels  of  poverty  and  sorrow. 
Truth  and  simplicity  live  amid  many  wiles  and  sophistries.  There 
are  good  hearts  underneath  gay  robes,  and  under  tattered  gar- 
ments also. 

Love  clasps  the  hand  of  love,  amid  all  the  envyings  and  dis- 
tractions of  showy  competition;  fidelity,  pity,  and  sympathy  hold 
the  long  night-watch  hy  the  bedside  of  tlie  suffering  neighbor, 
amidst  the  surrounding  i^verty  und  stiuulid  misery.  Devoted 
men  go  from  city  to  city  to  nurse  those  smitten  down  by  the  terri- 
ble pestilence  that  renews  at  intervals  its  mysterious  marches. 
Women  well-honi  and  delicately  nuriuretl  nursed  the  wounded 
soldiers  in  hospitals,  before  it  became  fashionable  to  do  so;  and 
even  ixmr  lost  women,  whom  God  alone  loves  and  pities,  tend  the 
plague-stricken  with  a  patient  and  generous  heroism.  Masonry 
and  iU  kindred  Orders  teach  men  to  love  each  other,  feed  the  hun- 
gry, clothe  the  naked,  comfort  the  sick,  and  bury  the  friendless 
dead.  Everywhere  God  finds  and  blesses  the  kindly  office,  the 
pitying  tlionght,  and  the  loving  heart. 

There  is  an  clement  of  good  in  all  men's  lawful  pursuits  and  a 
diviue  spirit  breathing  in  all  their  lawful  affections.  The  ground 
on  which  they  tread  is  holy  ground.  There  is  a  natural  religion 
of  life,  answering,  with  however  many  a  broken  tone,  to  the  reli- 
gion of  nature.  There  is  a  beauty  and  glory  in  Humanity,  in  man, 
answering,  with  however  many  a  mingling  shade,  to  the  loveliness 
of  soft  landscapes,  and  swelling  hills,  and  the  wondrous  glory  of 
the  starry  heavens. 

Men  may  be  virtuous,  self-improving,  and  religious  Vn  their  em- 
ployments. Precisely  for  that,  those  employments  were  made.  All 
their  social  relations,  friendship,  love,  the  ties  of  family,  were  made 
to  be  holy.     They  may  be  religious,  not  by  a  kind  of  protest  and 


BOTU,  ARCH  OF  EOLOUOX. 


SIS 


resistance  a^nst  their  Beveml  Tocations;  but  by  confortiutj  to 
UiL-ir  tru<>  fi|)iriL  Tiioeu  vwuliona  do  not  exduite  ruli^'ioa ;  but  rf*. 
marul  it,  for  tbcir  own  pcrfvotiun.  Tlior  muiy  be  ivligions  kborani, 
wbotbcr  in  field  or  I'ucUiry  ;  rvligioug  phyKiciaae,  btwyere,  Mulp* 
tota,  pocta,  paint4!ns  nnd  tnueiciaus.  Tbey  ojuy  be  religious  iu  uU 
tht  tails  and  in  nl)  Ibc  Hmudemi-nta  oE  lifes.  Their  life  may  be  a 
rvligioa;  the  broud  cnrtb  Ua  allar;  its  iaoeuw  the  v«ry  brcutU  of 
lift! ;  ita  &ti4  erer  kindled  by  the  brightness  of  Hearcn. 

Bound  up  virh  our  pix>r,  t'mil  life,  id  the  mighty  Ihooght  that 
spumii  tbt!  narrow  bjmui  of  all  visible  existence.  JEvur  thu  bouI 
rcuchn  ontvai^  und  oak*  for  freedom.  It  loulu  forih  from  the 
Darrow  and  grated  windiJtr«  of  ivntv,  u|]on  tbc  wide  immoiuunkble 
creation ;  it  knnits  thul.  an-und  it  aud  beyond  it  lie  outstretcbed 
the  tnfioito  und  everliMting  [^utbe. 

Erer^ihinf;  within  na  »nd  without  us  ought  to  stir  our  minda  to 
admiration  and  wonder.  We  are  a  mystery  cnoompastied  vith 
mytftcriei-  The  conneelion  of  mind  vitb  matt/ir  is  a  mystery; 
the  vondrrfnl  tcU-gruphic  cunimuDtcation  bclivtvu  the  brain  uud 
evety  part  ol"  the  body,  the  power  und  uettou  of  tlio  will  Ev- 
vry  CuuiliiiT  iflcp  is  more  than  a  story  in  a  hud  of  enchantment 
Th*  power  of  moTcment  is  u  niysWriona  as  the  jwircrof  thought 
Hnmory,  and  drcatns  lluii  aru  ihti  indixttne-t  echoes  of  duid  mom- 
ories,  ore  alike    inexplicable,  TTniTereal   hiirniony  springs 

fnim  intinirt!  compliuutiun.  The  raomentum  of  every  8l«p  ira 
takv  in  oar  dwelling  contributed  in  part  to  the  onler  of  the  nnl- 
vetsb  We  are  oanneot«d  by  tics  of  thought  mid  eren  uf 

HUltttr  unci  itj  forot'S,  wiili  the  whole  boniidless  Uitvcrso  and  all 
tbt  poiit  and  roming  g<>n(>ration3  of  mon. 

Tha  humbleit  objcvt  bencuth  oor  «ye  u  completely  defies  oar 
■omtiny  aa  the  economy  of  the  most  distant  slur.  Erery  leiif  and 
every  blndc  nf  grais  holdii  within  itself  eccrL-ta  nhich  no  huniun 
fwnctnuion  will  ever  fathom.  No  man  am  tell  what  is  its 

principle  of  Hfe.  No  man  c:iii  know  what  his  power  of  ee* 

cretion  i*    Both  arc  inscrotftble  mystorice.  Wherwver  wa 

plooo  our  huad  we  lay  it  upon  tli«  lucked  bosom  of  mystery.  St«p 
wb«n]  wp  Kill,  wu  tn-iul  upon  woudcra.  The  eca-sandB,  the  tAodg 
of  tlie  fli'ld.  tlw  water-worn-  ])ebble8  on  tbfi  hills,  the  rude  musses 
of  rock,  on:  tnici:^  over  and  over,  in  erory  diroctiou,  with  a  hand- 
writing older  and  more  Bigniflcitntnnd  sublime  than  all  ihcanoient 
nutuii  and  all  tlio  overthrown  and  buried  ctUea  that  post  genera- 


21G  MORALfi  AXD  DOQUA. 

tiona  have  left  npoD  the  earth;  for  it  is  the  baadwriting  of  &e 
Almighty. 

A  Mason's  great  bnsioess  with  life  ie  to  read  the  book  of  its 
teaching;  to  lind  that  life  is  sot  the  doing  of  dradgeries,  bat  Uie 
hi'aritig  of  omclc9.  The  old  uiytliology  is  but  a  1^  in  that  book ; 
fur  it  ]H.'0])li'd  the  world  wiih  spiritual  natures;  and  science, 
niany-h-aveil,  still  spreads  before  us  the  same  tale  of  wonder. 

Wt'  sliiill  bo  just  as  hiipjiy  hereafter,  as  we  are  pure  and  nprighf^ 
and  no  more ;  just  us  happy  as  our  character  prepares  os  to  be,  and 
no  more.  Oar  murul,  like  our  mental  character,  is  not  formed  in 
a  moment;  it  is  the  habit  of  our  minds;  the  result  at  many 
thoughts  and  feelings  and  efforts,  bound  tDgethcT  by  many  natural 
and  strung  ties.  The  groat  law  of  Ketribution  is,  that  all  coming 
oxjierifiice  is  to  be  ufffcted  by  every  present  feeling;  every  futnre 
moment  of  bt'ing  must  answer  for  every  present  moment;  one 
moment,  sacrificed  to  vice,  or  lost  to  improvement,  ia/orever  sacri- 
ficed and  lost ;  an  hour's  delay  to  enter  the  right  juth,  is  to  pat  ns 
back  BO  far,  in  the  everlasting  pursait  of  happiness;  and  every 
viii,  I'von  of  the  bi'st  men,  is  to  be  thus  answered  for,  if  not  accord- 
ing to  the  full  measure  of  its  ill-desert,  yet  according  to  a  rule  of 
unbending  rectitude  and  impartiality. 

Tlie  law  of  retribution  presses  u]wn  every  man,  whether  he 
tliiiiltriof  it  or  not.  It  pursues  him  through  all  the  courses  of 
lifi!,  with  a  step  that  never  falters  nor  tires,  and  with  an  eye  that 
nover  8li'i'i)8  Qor  slumbers.  If  it  were  not  so,  God's  goveroment 
wouUl  not  he  impartial;  there  would  bo  no  discriminatioh ;  no 
moral  dominion  ;  no  light  shed  upon  the  mysteries  of  Providence. 

'Whulsoevcr  a  man  soweth,  tliat,  and  not  something  else,  shall 
lie  ri'ap.  That  which  we  are  doing,  good  or  evil,  grave  or  gay; 
that  wliieh  we  do  to-day  and  shall  do  to-morrow;  each  thought, 
oath  fi'i'ling,  each  action,  each  event;  every  jiaseiug  hour,  every 
brfatliiug  moment;  all  are  contributing  to  form  the  character, 
according  to  which  we  are  to  be  judged.  Every  jjartiele  of  infla- 
ence  tliat  goes  to  form  that  aggregate, — our  character, — will,  in 
that  fiiturc  scrutiny,  be  sifted  out  from  the  mass ;  and,  particle  by 
particle,  with  ages  jwrliapa  intervening,  fall  a  distinct  contribn- 
tion  to  the  sum  of  our  joys  or  woes.  Thus  every  idle  word  and 
idle  hour  will  give  answer  in  the  judgment. 

Tjot  us  take  care,  therefore,  what  we  sow.  An  evil  temptation 
comes  ui>on  us ;  the  opportunity  of  unrighteons  g^n,  or  of  unhal' 


BDT&L  ABUH  07  SOLOMON. 


817 


1owf-<I  indalgcuoo,  cittior  in  the  splicrc  of  bQ6m«sa  or  ot  pleasure^ 
of  suck-iy  Or  eolitadc  Wc  yield;  aiid  plant  &  sMd  of  bitt«mou 
sDd  i0rrow.  To-morrow  it  will  thrcalcD  diioovi-rir.  Agitated  And 
alarmed,  ve  cover  the  nn,  nod  bury  it;  d^p  in  fnlsi^liood  and  by- 
pocriey.  In  tbe  boKom  wliere  it  lies  concoiled,  in  the  fertile  suii 
of  kindrod  ricest  that  sin  dies  not,  bat  thrivcft  tuid  grows;  and 
otli<-r  and  still  otlicr  gi?rnia  ot  evil  gather  around  the  accursetl 
root;  uulil,  from  Ui»t  siuglc  set-d  of  corru(>tioii,  tbore springs  np 
iD  the  soul  atJ  that  ia  borriblo  in  habitual  lyiiig,  kuaTcry,  or  vice. 
Loiithiiiftty,  often,  w«  take  cAch  downward  st«p;  but  a  frightful 
power  nrges  nH  onward ;  and  Iho  hull  of  debt,  discaiw,  ignominy, 
or  remorse  giitlicrs  its  shadows  around  our  steps  «v«n  on  earth; 
and  are  yet  bnt  the  beginnings  of  sorrows.  The  evil  deed  may  bo 
done  in  a  single  moment;  butconsctvncc  nrvcr  dies, memory  dctlt 
lleepa;  guilt  nerer  can  become  innocence  ;  and  n.-morBo  can  never 
whisjKT  p«ic«. 

Itcware,  thoti  who  art  tempted  to  evilt  Bcwuro  what  thou 
UyHt  np  for  the  IVitur«!  Bownre  what  thou  Inycst  up  in  tbe 
arcbiicE  of  eternity  I  Wrung  not  thy  neighbor!  leat  the  thoujjht 
of  liim  thou  iujnreit,  and  who  auffers  by  tJiy  act,  be  to  Lh«.>  a  paag 
whiub  yclim  will  nut  deprive  of  its  bitterness  I  Break  not  into  the 
hoiijn  of  innooeace,  lo  rifle  it  of  it«  treaenre;  lest  wben  many 
ycnro  huv«  pulsed  over  thee,  the  moan  of  its  distress  may  nut  havu 
died  away  from  tliine  ear !  Raild  not  the  depilate  throuo  of  aml>l- 
tion  in  ihy  heart ;  nor  be  busy  with  derices,  and  circnrnTentings, 
and  wlllih  schemiugs:  leaC  detulatiou  and  loneliness  be  ou  thy 
path,  us  it  »tretche«  into  the  long  fntunty!  Live  not  a  uwbss, 
an  impioos,  or  an  injurious  life!  for  bound  up  with  that  life  lh  tho 
bitmntable  priitciplo  uf  on  uidicse  retribution,  and  elements  of 
Uuil'a  (.-rcatuig,  which  will  ni:vcr  spend  their  furce,  but  ooDtlouo 
evort<^  unfold  with  the  ages  of  eteniity.  Bo  not  deoeiT«dt  Ood 
'  liM  fonnod  thy  nalur\>,  thus  lo  angwer  to  the  ftiture.  Uin  law 
coo  netvr  Iw  abrogated,  nor  bis  jitelioc  eluded;  and  fureTi-r  and 
•w  it  will  bu  true,  that  "  n'hals*>ever  a  man  $oa«lh,  (hat  aluo  fit 
akattrmp." 


XIV. 

GRAJ!TD  ELECT,  PERFECT,  AJ^D  SUBLIME 

MASOK. 

It  is  for  each  individual  Mason  to  diecover  the  secret  of  Ma- 
sonry, by  reflection  upon  its  symholB  and  a  wise  consideration  and 
analysis  of  what  is  said  and  done  iu  the  work.  Ma«}nrj  does  not 
iuculcate  her  truths.  She  ataica  them,  once  and  briefly;  or  hints 
them,  perhaps  darkly ;  or  interposes  a  cloud  between  them  and 
eyes  that  would  be  dazzled  by  them.  "  ^e^,  and  ye  shall  find^ 
knowledge  and  the  truth. 

The  practical  object  of  Masonry  is  the  physical  and  moral 
amelioration  and  the  intellectual  and  spiritual  improvement  of 
individuals  and  society.  Neither  can  be  efiijcted,  except  by  the 
dissemination  of  truth.  It  is  falsehood  in  doctrines  and  fallacy 
iu  jirinciplos,  to  which  most  of  the  miseries  of  men  and  the  mis- 
fortunes of  nations  are  owing.  Public  opinion  is  rarely  right  on 
any  i>oint;  and  there  arc  and  always  will  be  important  truths  to 
txi  substituted  in  that  opinion  in  the  place  of  many  errors  and 
abaurd  aud  injurious  prejudices.  There  are  few  truths  that  pnblio 
opinion  has  not  at  some  time  hated  and  persecuted  as  heresies; 
and  few  errors  ttiat  have  not  at  some  1  ime  seemed  to  it  truths  radi- 
ant from  the  immediate  presence  of  God.  There  are  moral  mala- 
dies alii'j,  of  man  aud  society,  the  treatment  of  which  requires  not 
only  boldness,  but  also,  and  more,  prudence  and  discretion;  since 
th';y  are  mure  the  fruit  of  false  and  peniicious  doctrines,  moral, 
pjjitical,  and  religious,  than  of  vicious  inclinations. 

Much  of  the  Masonic  secret  manifests  itself  without  speech 


OBAKI)   KLF.CT,  PEHFECT,  XHD  SCBLIUE  UAaOIf. 


219 


lOTealing  it,  to  him  who  even  partially  comprelieuda  all  the  de- 
grees in  proportion  u  he  n.*cfiivc8  tUem  ;  and  particularly  to  those 
who  iidvanoc  to  the  higlw-Jit  di*^rw3  o{  the  Ancient  and  Acceplwl 
Scottieh  Rite.  That  Uitc  ratsi-e  a  comer  of  the  veil,  ev«u  in  the 
dcgren  of  Apprentice;  for  it  there  declares  that  M&sonry  is  a 
vorahip. 

Masonry  labors  to  improTe  the  social  order  by  enlightening 
Dieu's  minds,  warmiDg  tlieir  hearts  with  the  love  of  the  good,  in- 
spiniig  them  trith  tho  gn-nt  principle  of  liumun  fnitvmitr,  and 
lequiriiig  of  its  ilieciplue  tliut  their  lunguagn  lUid  actions  siiuJI  iwo- 
form  to  that  priaoiple,  that  they  ehall  cnlightco  each  other,  oon- 
irul  their  pasatuns,  iil>hor  vice,  and  pity  the  vtojoua  raan  as  one 
afflieted  vith  a  df|iloru))lc  mulady. 

It  U  Uia  ODiTcrsal,  etenin),  immutahle  ri?1igion,  sacb  as  Ood 
planted  it  in  the  hwirt  of  iinivprsil  humanity.  No  creed  has  e\-er 
been  long-liT<-d  tltat  was  not  huilt  on  thi^  fonndation.  It  is  tho 
baao,  and  thoy  are  the  enpcrstnietnrc^  "Pure  religion  and  unde- 
filed  liefore  God  aud  tho  Father  is  this,  to  rmi  the  fAth<^rk'i-&  and 
widows  in  tlioir  ufllictiou,  uiid  to  keep  liimBcir  onspoiu'd  from  iha 
world."  "Is  uot  this  the  foet  that  I  bare  chosen?  to  loose  the 
bands  of  wickedii>>Ks,  ro  undo  1h«  heavy  hurden?,  and  to  let  the 
upprvaied  go  fn-e,  and  tlial  ye  break  every  yoke?'*  The  miniiiters 
of  this  religion  are  all  Masons  who  oompreLend  it  and  are  devoted 

it;  ita  EiMrificca  to  Ood  are  good  works,  Ihc  sacrilici-s  of  the 
and  disorderly  passions,  the  offering  up  of  eelf-iulcrest  on  tlie 
altar  of  hiimanilr,  and  jierjietiial  t^tTorts  to  attain  to  all  the  mora) 
pfrft-cliitn  uf  which  man  is  capable. 

Tn  make  honor  and  duly  (he  steady  beacan-ligfata  that  shall 
^idc  yutir  life-Tossd  over  the  atormy  seas  of  time ;  to  do  that 
which  it  i^  right  to  do,  not  becuiise  it  will  insure  you  succe&s,  or 
l>riu£  with  it  u  reward,  or  gain  the  applutiae  of  ai<;u,  or  bo  "  thu 
biMi  pfllict,"  more  prudent  or  more  adviwihle;  bat  beeaoM  it  » 
right,  and  thprvfore  ought  to  be  dono;  to  war  incesftantly  against 
error,  intoleranct!,  ignorance,  and  vice,  and  yet  to  pity  tbow  who 
■TT,  to  be  tolerant  even  of  intoleranw,  to  teach  the  ignorant,  and. 
to  labor  to  n-cltum  the  vicious,  are  gome  of  tho  dnties  of  a  MasuD. 

&.good  Mason  is  one  that  can  look  npou  death,  and  sec  its  fiice 
viUi  the  aame  eounfcnnnK  a'itfa  which  be  hears  its  story;  that 
eao  endnre  all  the  labors  of  bis  lifo  with  his  eoul  supporting  bib 
bod^,  that  can  etjaally  dospiae  riches  when  ho  hath  them  and 


2:20  IIOBAi:.S  AND  DOQVA. 

when  hehath  tbem  not;  that  is  not  sadder  if  the;  are  in  his  neigh- 
bor's  exchequer,  nor  more  lifted  np  if  they  ahine  round  aboat  his 
own  walls ;  one  that  is  not  moved  with  good  fortnae  coining  to 
liim,  nor  going  from  him  ;  titutcan  look  upon  another  man's  lands 
with  equanimity  and  pleasure,  ua  if  they  were  his  own ;  and  yet 
look  npoQ  his  own,  and  use  them  too,  jnst  as  if  they  were  another 
man's;  that  neither  Ep<.'ndB  his  goods  prodigally  and  foolishly,  nor 
yet  keeps  them  avariciously  and  like  a  miser ;  that  weighs  not  ben* 
cfits  by  weight  and  number,  but  by  the  mind  and  circumatanoes 
of  him  that  confers  them;  that  never  thinks  bis  charity  expen- 
sive, if  a  worthy  person  be  the  receiver;  that  does  nothing  for 
opinion's  sake,  but  everytliing  for  conscience,  being  as  careful  of 
his  thoughts  as  of  liis  acting  in  markets  and  theatres,  and  in  as 
much  awe  of  himself  as  of  a  whole  assembly;  that  is  bountiful 
and  cheerful  to  his  friends,  and  cliaritable  and  apt  to  forgive  his 
enemies;  that  loves  his  country,  consults  its  honor,  and  obeys  its 
laws,  and  desires  aad  endeavors  nothing  more  than  that  be  may 
do  his  duty  and  honor  God.  And  such  a  Mason  may  reckon  his 
life  to  be  the  life  of  a  man,  and  compute  his  monthsr  not  by 
the  course  of  the  sun,  but  by  the  zodiac  and  circle  of  his  vir- 
tues. 

The  whole  world  is  but  one  republic,  of  which  each  nation  is  a 
family,  and  every  individual  a  child.  Masonry,  not  in  anyvise 
derogating  from  the  differing  duties  which  the  diversity  of  states 
requires,  tends  to  create  a  new  people,  which,  composed  of  men  of 
many  nations  and  tongues,  shall  all  be  bound  together  by  the 
bonds  of  science,  morality,  and  virtue. 

Essentially  philanthropic,  pliilosophical,  and  progressive,  it  has 
for  the  bases  of  its  dogma  a  firm  belief  in  the  existence  of  God 
and  his  providence,  and  of  the  immortality  of  the  soul;  for  its 
object,  the  dissemination  of  moral,  political,  philosophical,  and 
religious  truth,  and  the  practice  of  all  the  virtues.  In  every  age, 
its  device  has  been,  "  Liberty,  Equality,  Fraternity,"  with  constitn- 
fioual  government,  law,  order,  discipline,  and  subordination  to 
legitimate  autliority — government  and  not  anarchy. 

But  it  is  neither  a  political  party  nor  a  religions  sect  It  em- 
braces all  parties  and  all  sects,  to  form  from  among  them  all  a  vast 
fraternal  association.  It  recognizes  the  dignity  of  human  nature, 
and  man's  right  to  so  much  freedom  as  he  is  fitted  for;  and  it 
knows  nothing  that  should  place  one  man  below  another,  except 


OIUXD  BtECT^  feBPECT,  ASt>  arTBLIlCE  UASOK. 


341 


ifpionaCB,  ddtaafmeDt,  uiid  oritne,  and  the  neceeaitv  of  subordina- 
tion to  Uwrul  will  and  antliority. 

It  ifi  pbilantliroiHC :  fvr  U  recognizes  the  great  truth  tliat  all 
Dim  nru  *>f  Die  eitae  origin,  have  (Mtmmoa  intoresU,  and  sliniild 
ocMipcruti'  together  to  thi*  KUtue  end. 

Tlien-'tVire  it  ttfachea  iti*  meniWr*  to  love  one  another,  to  give  to 
rarh  other  mutual  assiatiuict-  and  BU|>part<  in  all  Ihi;  circum^lunces 
of  lire,  to  ahant  each  othur'a  pains  and  aorruwft.  as  woU  at  tlicir  joya 
M)<I     '  "I  the  Kputatiune,  tvcjievt  tlic  o|>intoaa,  and 

be  \  I  the-  crr-re.  of  each  other,  in  mattcrt  of 

Uih  and  Muti. 

It  IB  i"  '  -it  wirhcfl  th<»  (Treat  Truths  ooneern- 

ing  tlip  [!  ..if  one  Siipretnp  T)eil.v,  and  tlio  exist- 

ttUM  and  imtnorUility  of  the  aonl    It  rerivea  the  Acadrnan  of 
Pluto,  at.  '    '  js  of  HocnitnR,     It  reiterntfs  Uip  max- 

tmi  t>f  1  ,    '    .  '  1U9,  iind  Zoi-oa^ter,  uuO  rtvcr«uliully 

vofurv-es  Uie  nblimc  lemons  of  llini  who  died  npon  the  Cross. 

The  ancieuu  thutii'lil  ihal.  unin'r.m1  hunianicy  act(>d  under  Ibo 
jn6ai-nn.>  iif  two  <iji]>i_>«iug  Pnnci|i]i.'fl,  the  Good  and  lh«  Kvil ;  of 
which  the  Qood  urged  meti  toward  Truth,  Independcuce,  and  De- 
Totrtloeda:  and  the  Evil  toward  Ftit.'<t-liood.  Scrrilitr,  and  Selfish- 
IK-Af^  ^Uflonrr  reprteents  the  Quud  Principle  and  consiantljc  ware 
iigainet  tli«  evil  »ae.  It  is  the  Hercules,  the  Osiris;  th«  Apollo,  the 
Mitlinu,  and  the  Ormiutd,  at  f-vtirla^ng  and  deadly  f^ud  with  the 
dt  niiiiL*  of  ignomnt^e,  t)ri)iulit.y,  lioM-nesB,  falsehoud,  tdaviAhuoiis  of 
MMil,  tntolcmnco,  Riipentilion,  tymnur,  meanness,  the  itiaolence 
uf  wcuUb,  and  higtttry. 

Vhcn  dvciK>tii>m  and  snperBtition,  twin-powcFB  of  evil  and  dark- 
new,  tvigaed  evcrvnhcro  uod  eeemod  invincible  and  immortal,  ib 
Invented,  to  aroid  (vrseontion,  the  myEtcricfl,  tJiat  is  to  saj,  the 
allrgnrv,  the  synil<ol,  and  the  enitili^m,  and  tninh'tnitldd  its  tloo- 
Irines  hy  Uie  accn^t  mode  of  initiaUou.  Now,  reiaiiiiug  its  anuifut 
grmliiilit,  and  in  part  ila  antnent  (.■crenitmies,  it  di«p)syH  in  every 
dvilieMl  country  ila  lianner,  ou  whti.*U  in  letters  uf  living  light  ita 
gfv«t  principU'S  arc  trrittcn  ;  and  it  nmUi-a  at  the  puny  i-n'nrlA  of 
Idngi  and  popes  tocniab  it  out  by  cxtMrnmuDicatiuu  and  int«r- 
dielion. 

Man'f  views  in  rogiin)  to  God,  will  contain  only  so  much  poei- 
live  tmth  M  the  hatnan  mind  ia  capable  of  recuiviDg;  whether 
that  tmth  i>  attained  by  t]ie  cxercijse  of  reaflnu,  or  communicated 


223  H0RAL8  AKD  DOOMA. 

by  revelation.  It  must  necessarily  be  both  limited  and  alloyed,  to 
bring  it  within  the  competence  of  finite  human  intelligence.  Be- 
ing finite,  we  can  form  no  correct  or  adequate  idea  of  the  Infinite ; 
being  material,  we  can  form  no  clear  conception  of  the  Spiritnal. 
We  do  believe  in  and  know  the  infinity  of  Space  and  Time,  and 
the  spirituality  of  the  Soul ;  bnt  the  idea  of  that  infinity  and 
spirituality  eludes  us.  Even  Omnipotence  cannot  infaae  infinite 
conceptions  into  finite  minds;  nor  can  God,  without  first  entirely 
changing  the  conditions  of  our  being,  pour  a  complete  and  full 
knowledge  of  His  own  nature  and  attributes  into  the  narrow  capa- 
city of  a  human  soul.  Ilumiin  intelligence  could  not  grasp  it, 
nor  human  language  exi>reS8  it.  The  visible  is,  necessarily,  the 
measure  of  the  invisible. 

The  consciousness  of  the  individual  reveals  itseif  alone.  His 
knowledge  cannot  pass  beyond  the  limits  of  his  own  being.  His 
conceptions  of  other  things  and  other  beings  are  only  his  concep- 
tions. They  are  not  those  things  or  beings  Ihemaelves.  The  living 
principle  of  a  living  Universe  must  be  infinite;  while  all  our 
ideas  and  conceptions  &re  finite,  and  applicable  only  to  finite  beings. 
The  Deity  is  thus  not  an  object  oi  knowledge,  ^iui  o[  faith;  not 
to  be  approached  by  the  understanding,  bnt  by  the  moral  sense  ; 
not  to  be  conceived,  but  to  be  felt.  All  attempts  to  embrace  the 
Infinite  in  the  conception  of  the  Finite,  are  and  must  be  only  ac- 
commodations to  the  frailty  of  man.  Shrouded  from  human  com- 
prehension in  an  obscurity  from  which  a  chastened  imagination  is 
awed  back,  and  Thought  retreats  in  conscious  weakness,  the  Divine 
Nature  is  a  theme  on  which  man  is  li  I  tie  entitled  to  dogmatize. 
Here  the  philosophic  Intellect  becomes  most  painfully  aware  of  its 
own  insufficiency. 

And  yet  it  is  here  that  man  most  dogmatizes,  classifies  and  de- 
scribes God's  attributes,  makes  out  his  map  of  God's  nature,  and 
Ills  inventory  of  God's  qualities,  feelings,  impulses,  and  passions; 
and  then  hangs  and  burns  his  brother,  who,  as  dogmatically  as  he, 
makes  out  a  difTeront  map  and  inventory.  The  common  under- 
standing has  no  humility.  Its  God  is  an  incarnate  Divinity.  Im- 
perfection imposes  its  own  limitations  on  the  Illimitable,  and 
clothes  the  Inconceivable  Spirit  of  the  Universe  in  forms  that 
come  within  the  grasp  of  the  senses  and  the  intellect,  and  are 
derived  from  that  finite  and  imperfect  nature  which  is  bnt  God's 
creation. 


ORAXD  KIMTT,  PERFECT,  ANP  SDBLIltR  HAROX. 


82S 


\Xc  arv  hII  nt  »s,  tliongh  nut  all  equallv,  mifltukpt).  Tbo  clier- 
Islii-d  ilogaiiLt  nf  I'ai^ti  tiT  iih  utv  nol,  lU  we  fonilljr  suppose,  the  pare 
Injih  of  OcmI;  hul  simply  (nir  own  special  forni  of  error,  our 
gueetcs  al  tmth.Uie  relVaclcd  aud  frtt^tncnUr;  rays  uf  light  tliat 
Iihtc  Talli-n  upon  our  own  niiiitla.  Our  liLlk  8ts(«di9  luvva  their 
d4r,  fiinl  cenee  (o  bt;  they  are  but  l/Tokfii  Hghta  of  Cod  ;  and  He 
U  moTv  than  ttior.  Pcrrect  tnitli  is  nut  attainiible  unyubonj.  We 
style  thU  ditgn'v  thxt  ot  Peifeotion ;  sad  vet  what  it  leacbcs  is 
imjicrffct  and  dofwlive.  Yet  wu  are  not  lo  relax  in  lb"  ptirauit 
(tt  truth,  nor  coiitent«>dly  nccjiiJedce  in  error,  ft  is  our  dnty  always 
to  pns  forirard  in  tbe  senrch ;  for  tlioagli  absolute  troth  is  nnal:- 
tainnl'l^,  yet  llw  nniotint  of  orror  in  onr  views  fe  capable  of  pro- 
gnssjiteood  peq>cLital  diminiitioti;  and  tbna  Masonry  is  a  on- 
linus)  BCriiggle  towanl  the  light 

AH  wrrorji  hxv  not  otiuully  iimoaious:  That  which  is  most  inju- 
noiis  is  to  rnt^rtnin  iimvorthy  conceptions  of  the  oaiure  and 
alJritmtes  of  QoU  ;  and  it  is  this  Hmt  MAsuiiry  eymliolixca  hy  igno- 
rance of  Uie  True  Word.  The  true  word  of  a  Mason  ia,  not  th* 
vntir'.  i>iTr«'ct,  alisoltilo  troth  in  rc>i^'srd  to  God;  tut  the  highi>8t 
and  noblest  conception  ot  Him  that  onrmiDd^arecapablt-  of  form- 
ing; and  tliij  uyiril  ii  TucfTubk',  hcoaii^  uiiu  man  cannot  coniniu- 
oiciiu>  to  niiotliur  hid  oho  cunL-cpLiun  of  Deity  ;  s'mcv  i-verv  uitm't 
raocoptlon  nf  (Hod  nmet  be  [tropvrtionMl  to  his  mciiLal  oullivaUon, 
nn-^   t       1  ,  i,i,  atiil  niunil  excelh-iicc.     Qod  U,  asmub 

«ni  ...-cted  inisK*"  of  the  man  himwlf. 

YOT  evrry  mun's  cononptioD  of  Ood  muet  vary  with  hln  mental 
ualtimtiim  iiticl  iDfiilal  power?!.  If  any  one  contents  himself  ivith 
any  toirrr  iniHgi-  thun  his  intellect  is  capable  of  gtaapiog,  then  be 
contenta  himself  with  that  which  is  fuli^e  h  him,  lu  wvll  as  falsi'tn 
/ari.  If  loner  than  \it-  can  rviich.  he  miiel  aveds/eri  it  to  \te  false. 
Anil  if  U'Pt  of  the  nineteenth  orntury  afUr  Christ,  adopt  the  cdd- 
iwptions  of  the  nineteenth  century  before  him ;  if  Mtr  conceptions 
>>f  Clod  arc  IhoRe  of  the  tgnornnl,  narrow -mi  ndnl,  and  vindictivi' 
larvelite;  then  we  think  woi'se  of  (iud,  Hnd  have  a  lower,  meaner, 
and  more  limited  view  of  His  naturt-.  than  the  facullirs  which  He 
bu  bntowcd  arc  capable  of  gmaping.  The  highest  view  we  can 
torn  i»  nearest  to  tlie  truth.  If  we  acqui^cc  in  any  lower  tmc, 
v»  aeqoirsce  in  an  nntruth.  We  feet  that  it  is  an  affront  and  an 
jodiffnilv  til  Him,  lo  cnnoeive  of  Him  us  cruel,  ehort-slghied,  CA- 
pricioas,  and  onjufil ;  us  u  jeolotts.  iin  angry,  a  vindictivo  Being, 

13 


324  U0BAL8  AND  DOOHA. 

When  we  examine  our  cooceptions  of  Hie  character,  if  we  can 
conceive  of  a  loftier,  nobler,  higher,  more  beneficent,  glorious,  and 
magniOcent  character,  tlien  this  latter  is  to  us  the  true  conception 
of  Deity;  for  noihiw}  can  be  imagined  more  excellent  than  He. 

fieligion,  to  obtain  currency  and  influence  with  the  great  mass 
of  mankind,  must  needs  be  alloyed  with  such  an  amount  of  error, 
aa  to  place  it  far  below  the  standaril  attainable  by  the  higher  hu- 
man capacities.  A  religion  as  pure  as  the  loftiest  and  most  ctdti- 
Tat«d  human  reason  could  discern,  would  not  be  comprehended 
by,  or  effectiTe  over,  the  less  educated  portion  of  mankind.  What 
is  Truth  to  the  philosopher,  would  not  be  Truth,  nor  have  the 
effect  of  Truth,  to  the  peasant  The  reh'gion  of  the  many  must 
necessarily  be  more  incorrect  than  that  of  the  jefined  and  reflective 
few,  not  BO  much  in  its  essence  as  in  its  forms,  not  so  much  in  the 
spiritual  idea  which  lies  Intent  at  the  bottom  of  it,  as  in  the  sym- 
bols and  dogmas  in  which  that  idea  is  embodied.  The  truest 
religion  would,  in  many  points,  not  be  comprehended  by  the  igno- 
rant, nor  consolatory  to  them,  nor  guiding  and  supporting  for 
them.  The  doctrines  of  the  Bible  are  often  not  clothed  in  the 
language  of  strict  truth,  but  in  that  which  was  fittest  to  convej 
to  a  rude  and  ignorant  people  the  practical  essentials  of  the  doo- 
trine.  A  perfectly  pure  faith,  free  from  a!!  extraneous  admixtures, 
ii  system  of  noble  theism  and  lofty  morality,  would  find  too  little 
preparation  for  it  in  the  common  mind  and  heart,  to  admit  of 
prompt  reception  by  the  masses  of  mankind ;  and  Truth  might 
not  have  reached  us,  if  it  had  not  borrowed  the  wings  of  Error. 

The  Mason  regards  God  as  a  Moral  Governor,  as  well  as  an  Orig- 
inal Creator;  as  a  God  at  hand,  and  not  merely  one  afar  off  in  the 
distance  of  infinite  space,  and  in  the  remoteness  of  Past  or  Future 
Eternity.  He  conceives  of  Ilim  as  taking  a  watchful  and  presid- 
ing interest  in  the  affairs  of  the  world,  and  as  influencing  the 
hearts  and  actions  of  men. 

To  him,  God  is  the  great  Source  of  the  World  of  Life  and  Mat- 
ter; and  man,  with  his  wonderful  corporeal  and  mental  fVame, 
His  direct  work.  He  believes  that  God  has  made  men  with  differ- 
ent intellectual  capacities;  and  enabled  some,  by  superior  intellect- 
ual power,  to  see  and  originate  truths  which  are  hidden  from  the 
mass  of  men.  He  believes  that  when  it  is  His  will  that  mankind 
should  make  some  great  step  forward,  or  achieve  some  pregnant 
discovery.  He  calls  into  being  some  intellect  of  more  than  ordi- 


ORAKD   ELECT,   TERPECX    AND   SUBLLUE   UABON. 


3^6 


imrv  majjnif  ndf^  and  («nw«r,  lo  give  liirlli  to  n*'W  ideas,  aud  graud(<r 
ctiHTOprinas  cif  the  Trutlis  vital  to  liRniftiiity. 

We  hold  that  God  liud  80  ordered  msLt«r8  In  this  benutifnt  and 
>iannoniinis=,  liut  DiTefLriousIy-goremcd  tToivcrsi-.  tl>at  one  groat 
mind  after  onotlicr  wiU  tiriec,  from  time  to  rime,  oa  Buch  Are 
nt*4td,  fco  rcTeol  to  men  th«  tnithe  that  are  wanted,  and  the 
umoant  of  trnth  tlinf.  «in  he  l>orrio.  He  go  arraiige^  that  nalnro 
uiid  tli«  course  of  events  shall  iu?nd  men  into  the  world,  emlowed 
wtUi  that  hig-her  mentAl  and  moral  organi&ntton,  In  which  frrnnd 
trtidifl.  and  enbliine  gleams  of  spirifns!  light  will  apontttneonely 
ftnd  itii'vitftWy  arigp^    These  epenk  to  mftii  l>v  iudpinitiun. 

Whatever  Hiram  really  was.  he  is  the  type,  i^rhupe  an  imag- 
insnr  typo,  to  m,  of  htimnnity  in  its  highest  phnse  *,  an  exomplar 
iif  wlial  nmn  may  utid  should  l>(.>come,  in  (he  eoiirworageftf  m  his 
pro^rrrss  t^m-ard  then-alizationof  hie  deotiny ;  an  individual  ^ft«d 
willi  a  gkirioiis  inti^llccl.  a  noble  noul,  a  fine  orpinization,  and  a 
pcrfi^tly  tnlancL-d  moral  being;  an  enmeot  o(  whnt  humanity  may 
bfl.  and  what  vv  beliove  it  will  hereafttir  bo  in  God's  good  time;  Ihs 
pv  ■   "  "  ■      '  M*-  rfl«  made  real. 

'1  K'lictw  tliatOod  hossmo^d  thii  glorioughiil  per- 
plexing  world  with  a  purpoat?,  and  on  a  plan.  He  holds  that  ev«ry 
man  annt  upon  this  earth,  and  specially  cvf>ry  man  of  superior 
o^Muritj.  has  a  dot}'  to  perfumi,  a  raisffon  to  fnlfit),  u  buiitium  to 
b«  baptised  with;  that  i?v«ry  f;mit  and  goml  man  pnsaeasps  ttonif 
puiiion  of  Ood's  Irtilh,  which  he  niurt  proclaim  to  the  world,  and 
whieli  mart  bt-ar  fmir  in  hts  own  bosom-  In  a  trne  aad  eimplf 
vnie,  he  bcliorea  all  the  pure,  wiso.aDd  intolicctnal  to  1>«  inspired, 
and  to  be  10  fur  tbi;  instnich'on,  advanrrmont,  and  elevation  of 
ntonkind.  That  kind  of  inapinition.  like  God's  omnipreeenco,  ia 
not  limited  to  the  Tow  writers  claimed  by  Jews.  Christiana,  or 
^loelmis.  bnt  is  co-extensive  with  the  raoe.  It  is  the  con9e<)nonce 
tjf  a  bithfnl  qm  of  onr  fucullics.  £ach  man  is  its  aiibject,  God  is 
\a  ita  aoarcf,  and  Truth  its  only  teat  It  differs  in  degreed,  tut  the 
iotvllvctual  endowments,  the  moral  wealth  of  the  sonl.and  the  d«- 
grev  of  i-oltiration  of  Ihoxe  cndowmontsand  facullicH  differ.  It  i« 
limiu-d  to  DO  sect,  age,  or  nation.  It  is  wide  as  the  world,  and 
(XMninun  as  Ood.  It  wad  not  given  to  a  few  men,  in  the  infancy 
uf  mankifid,  lo  moiiopoliw  imfpiration,  and  bar  God  out  of  the 
aoul.  Wc  are  not  barn  in  the  dot*go  and  deray  of  the  world.  Tb« 
fisra  are  beantifbl  a:*  in  their  prime;  the  most  aucient  UeoYen* 


226  KOIUIS   AND    DOOMA. 

are  fresh  and  strong.  God  ia  still  everywhere  in  nature.  Wher- 
ever a  heart  beats  with  love,  wherever  Faith  and  Eeason  ntter 
their  oracles,  there  is  God,  as  formerly  in  the  hearts  of  aeers  and 
prophets.  No  soil  on  earth  is  so  holy  as  the  good  man's  heart ; 
nothing  is  so  full  of  God.  This  inspiration  is  not  given  to  the 
learned  alone,  not  alone  to  the  great  and  wise.  But  to  every  &ithfal 
child  of  God.  Certain  as  the  open  eye  drinks  in  the  light,  do  the 
pure  in  heart  see  God ;  and  he  that  lives  truly,  feels  Him  as  a  pres- 
ence within  the  soul.    The  conscience  is  the  very  voice  of  Deity. 

Masonry,  around  whose  altars  the  Christian,  the  Hebrew,  the 
Moslem,  the  Brahmin,  the  followers  of  Confucius  and  Zoroaster, 
can  assemble  as  brethren  and  unite  in  prayer  to  the  one  God  who 
is  above  all  the  Baalim,  must  needs  leave  it  to  each  of  its  initiates 
to  look  for  the  foundation  of  his  faith  and  hope  to  the  written 
scriptures  of  his  own  religion.  For  itself  it  finds  those  trnths 
definite  enough,  which  are  written  by  the  finger  of  God  upon  the 
heart  of  man  and  on  the  pages  of  the  book  of  nature.  Views  of 
religion  and  duty,  wrought  out  by  the  meditations  of  the  studious, 
confirmed  by  the  allegiance  of  the  good  and  wise,  stamped  aa  ster- 
ling by  the  response  they  find  in  every  uncorrupted  mind,  com- 
mend themselves  to  Masons  of  every  creed,  and  may  well  be  ac- 
cepted by  all. 

The  Mason  does  not  pretend  to  dogmatic  certainty,  nor  vainly 
imagine  such  certainty  attainable.  Ue  considers  that  if  there 
were  no  written  revelation,  he  could  safely  rest  the  hopes  that  ani- 
mate him  and  the  principles  that  guide  him,  on  the  deductions  of 
reason  and  the  convictionsof  instinct  and  consciousness.  He  can 
find  a  sure  foundation  for  his  religious  belief,  in  these  deductions 
of  the  intellect  and  convictions  of  the  heart.  For  reason  proves 
to  him  the  existence  and  attributes  of  God;  and  those  spiritual 
instincts  which  he  feels  are  the  voice  of  God  in  his  soul,  infuse 
into  his  mind  a  sense  of  his  relation  to  God,  a  conviction  of  the 
beneficence  of  his  Creator  aud  Preserver,  and  a  hope  of  future  ex- 
istence; and  his  reason  and  conscit-nce  alike  unerringly  point  to 
virtue  as  the  highest  good,  and  the  destined  aim  and  purpose  of 
man's  life. 

He  studies  the  wonders  of  the  Heavens,  the  frame-work  and 
revolutions  of  the  Earth,  the  mysterious  beauties  and  adaptations 
of  animal  existence,  the  moral  and  material  constitution  of  the 
human  creature,  so  fearfully  and  wonderfully  made ;  aud  ia  satis- 


GRAKO  HLtUTT,   PERrBCT,  AitD  SPBLIHE  MIBOX. 


83? 


Qed  Uiat  God  IB ;  nud  that  a  Wise  and  Qood  Beiiig  is  t])«  aiittior 
of  tbo  etnrry  Heavens  abore  him,  and  of  tlie  niaral  world  within 
him;  and  hin  niiiit]  linds  an  ndcqnale  fuiindatioii  Tor  its  hopes,  it8 
woMhip,  Its  j>riucij>lo9  of  aclioD,  in  tbe  far-stretcliiug  uuiverse,  in 
the  gloriitua  firraiinient,  in  the  ilw{),  (nU  eoal,  btirstiog  with  anat- 
tmnlile  iltuiigliUi. 

thviv  are  tratba  which  i^very  reflating  mind  will  unfacnttatinglj 
reoeire,  aa  iMt  ta  be  siirpasaed,  nor  capable  of  improTcnicnt ;  and 
ntliHJ,  if  obi-ifeil,  tu  make  carLb  indcL-d  u  I'araclisf,  and  mjin  only  a 
little  lower  ihau  thu  angde.  Tbu  vrortlik-tuiints  of  [^ri^iiiiiuial 
nbiorvancM,  and  th«  n«!Cguty  of  uctivo  rirtnct ;  the  enfonwincnt 
of  pMrit,v  of  henrr  lu  the  security  for  purity  of  lifo,  and  of  the 
gOTcriiuicnl:  oflhf  tlioiight.«,  »s  the  originators  and  forerunners  of 
•cUoQ ;  nnivoital  philanthropy,  requiring  us  to  lore  all  men,  and 
to  lio  uiito  others  Ihiit  uad  that  only  which  we  slionid  tbink  it 
riglit,  jiiat,  and  genpnaiis  for  them  to  do  unto  «s ;  forgiveness  of 
i^juriea;  the  necessity  of  ai'lf-HacriGoe  tn  the  dittcharge  of  duty; 
hnmility ;  gi.-iiuiuc  eincyrity,  und  btiiiff  that  which  wt  sefm  to  be ; 
ail  these  eiiliiini"  procepu  ueed  no  mii-acie,  no  voice  fi-om  the 
clouds,  to  rvcommL'ud  them  to  our  ullfgiauci?,  or  to  assure  us  of 
their  iliviiic  uriffiu.  Tiiey  coniniuud  obedience  by  virtue  of  thoir 
iubervnl  reetitiide  uud  beuuly  ;  and  hiive  been,  uud  are,  and  will 
be  the  taw  in  every  age  and  every  conntry  of  the  world.  God 
ravcoled  them  to  mnii  in  (hi-  h<:'^'iniiiii^. 

To  Ihc-Matsou,  Ood  ia  our  Kiither  iu  heaven,  to  he 'WhoM  eepocial 
ohtldnn  is  tbp  saffiiriont  reward  of  the  peuoBmakera,  to  see  whose 
fluw  (h<>  bi^rhegt  h'tpc  of  llif  pure  in  hriirt ;  who  is  ^ver  nt  hnnd  to 
itrvnglhen  lliii  trne  worHbippem;  lo  whom  our  most  fer\*eat  liive  is 
dae,  oar  moot  btunbtc  and  patient  sabmissiou  ;  whose  most  ncoept* 
nl>*'  '     <  is  u  pure  and  piryiug  lieAft  and  a  bciieticent  life;  in 

wl^  lut  prv«i-n«e  we  live  uud  act,  to  whoao  merciful  di&pa- 

•vl  V4  on  resigned  by  that  death  which,  we  h«p&  and  believe,  is 
traf  the  "ntritnoc  tu  a  better  life;  and  whoso  wise  deort?os  forbid  a 
innn  to  lap  hi»  mjuI  in  an  e]y»eum  of  mere  indulent  content 

hJu  tooar  fpetingn  towiinl  Him.  and  oar  oondnct  toward  man. 
Masonry  Ifaehcs  little  about  which  men  eon  differ,  and  Htile  from 
which  they  «m  diK«nil.  He  is  cmr  Father ;  and  we  un  oil  bretlf 
rtn.  This  maoh  Jicaopcn  to  tho  most  ignorant  atul  buay,  na  fully 
■I  to  thww  who  have  mngt  leisure  and  are  most  i«nmed.  This 
M»ds  uo  Prii-Et  to  teach  it,  and  no  UQthority  to  iudorso  it;  and  if 


22S  MORALS    AXD   DOGXA. 

every  man  did  that  oqIt  which  ia  coamEent  vitb  it,  it  vonld  exile 
b^r  aritv,  craeltv.  int(jl'-iuB(>e.iUicnahiabIeDes8,perfidj,trGacherf, 
revt-D^'e.  ieldiboess.  and  all  thtrir  kiudred  rices  and  bad  puiioii^ 
Lejij&d  the  coutitics  <.•{  ihe  Wijrld, 

Thr  rrui-  Mui-.>ii,  sincvrely  holding  that  a  Sapreme  God  cmM 
iin-J  2-.vtnii  this  w.irlJ.  U-lit-v^-s  aUo  that  He  governs  it  byUH 
wbivh.  thoQgh  wiie.  ju?E.  and  U-iu-tii^ut,  are  yet  steady,  DDviTei- 
tag.  itiL-xorabl^.     He  licltirvi-s  that  bis  agonies  and  sorrows  are  o^ 
dainod  for  hu  ohasiening.  fii^  ^rtngiheuing,  hin  elaboratioa  ud 
development :  bt-eauie  they  arv  the  ucrvvSjiarr  results  of  the  Ofea- 
tion  of  lavs,  the  best  that  et.>uld  bo  dwisi-d  for  the  happiness  and 
puridcation  »f  the  spt'cies.  and  to  give  occasion  and  opportunitf 
Tor  the  practice  of  all  the  virtues.  fn.>m  the  homeliest  and  most 
coninii.>n.  to  the  nobU-st  and  must  sublime ;  or  perhaps  not  eveo 
that,  but  the  Iksc  adai'-tvd  lo  uork  out  the  vast,  awful,  gloriom, 
i-toriial  designs  vt  tiii-  Griat  Spirit  of  the  TTniTerse.    He  belieres 
that  the  ordaiiu-doiH.'raiioiis  of  iiaturt.',  which  hare  brought  misery 
to  him,  havt'.  from  the  vin'  uusw^rving  iranquillity  of  their  ca- 
reer, sliowered  blessings  and  sunshine  ujwn  many  another  path; 
that  the  uureleLting  chariot  of  Time,  wl)ii.'h  has  crushed  or  maimed 
him  in  its  allotted  cutirse.  is  pn.'ssiug  ouwaixl  to  the  accomplish* 
nient  of  those  seroiio  and  mighty  purposes,  to  hare  contributed  to 
wliiL'h.  even  us  a  victim,  is  an  honor  aud  a  recompense.     He  takes 
this  view  of  Time  and  Xat  lire  and  Ood.  and  yet  bears  his  lot  with- 
out murmur  or  distrust :  because  it  is  a  iK>rtiou  of  a  system,  the 
best  jiossible,  because  ordained  by  God.     He  does  not  believe  that 
Goil  loses  sight  of /((»(.  while  siiiv>rintending  the  march  of  the 
great  harmonies  of  the  universe:  nor  that  it  was  not  foreseen, 
when  the  universe  was  created,  its  laws  enacted,  and  the  long  suc- 
cession of  its  oj^rations  pre-onluined.  that  in  the  great  march  of 
tliose  events,  lie  would  suffer  paiu  and  undergo  calamity.     He  be- 
lieves that  his  individual  got'd  entered  iato  God's  consideration,  08 
well  as  the  groat  cardinal  n'sults  to  which  the  course  of  all  things 
is  tending. 

Thus  believing,  he  has  attained  un  eminence  in  virtue,  the  high- 
est, amid  jofl*si if  excellence,  which  humanity  can  reach.  Ho  finds 
his  reward  and  lii$  support  in  the  rellection  that  he  is  an  uureluo 
tiiut  and  self-sacrificing  co-ojxTutor  with  the  Creator  of  the  TTui- 
vcrsc ;  and  in  the  noble  consciousness  of  being  worthy  and  capable 
of  so  sublime  u  conception,  yet  so  sad  a  destiny.     He  is  then  trul^ 


QZXKD  BLBCr.   PBKFecT,   ASD  SfBUUE  MASON. 


2Zii 


lUtled  to  bo  cullcit  a  Grand  Elect,  PerfboL,  and  Sublimo  Maaos. 

Iv'vt  content  to  fall  eurlj'  in  tW  haUle,  ii  hit  body  niaj  but  fnrni 

tiili-|>|iUi;E:-»tuu(t  fur  the  lutun-  coiiquoeLs  of  bumunity. 

il  eauut't  U-  Unit  (.Jod,  whi>,  weai*  c-crtain,  is  perfuctly  good,  caD 

hooea  ni  to  snfTn  pain.  Qnlo«  pithto*  iro  nn-  ouraclvos  to  ivceivo 

jni  il  un  luitiddtc  Ui  wbnt  is  evil  in  minvlrc^,  or  cIh-  of  snch  paEn 

I  u  QL-ce^irf  ]iarc  in  tbe  Hchi'nie  nf  the  nnirerw,  vrbirh  »«  u  vKoli* 

^COOdt    Id  oilher  c&sc,  tbe  M»6ou  receives  it  wtOi  siiltmttiioii. 

|«  would  not  Piiil^r  anlese  it  was  ordered  8*    WIm*ever  litcrrrcd, 

bn  bi:lii;vL-6  ihakGud  IS,  And  tbttt  lie  cuiva  for  lliacrcuturvi^,  be 

iDDt  doubt  that ;  nor  that  it  wonld  not  have  been  w  oidcmi. 

ilrss  it  wiu  pitluT  lH'll<->r  for  him^ir,  ■•i*  rot*  suitiu  otht-r  piT«)ns. 

for  iK>mi>  tilings.    To  <'(iiti|iliiiii  and  tuintnl  is  to  iniinnur  aguinsl 

I't  will,  and  nvrsa  Ibnn  iinl)eli<>r. 

'Tlu  UaNuQ,  wbuA'  mind  in  ciial  in  a  miblcr  mould  lh»n  cbose  nf 

ignorant  and  unn-fli-ctiug.and  ib  inctinct  withadivinrr  lifp, — 

liO  k>Tea  truth  moru  than  rvst,  und  the  {waoc  of  Hcavvn  rathiTt 

ht*  peace  of  Edoti, — to  wlioin  a  loftier  bciiig  brings  aevorer 

-who  kiiowB  ih«i  man  tiiwi  not  livo  bv  pkHtsuPO  or  conteot 

ine,  but  by  thi*  prweuee  of  lh«  powop  of  God, — moflt  cusC  be- 

id  him  lUv  bope  uf  any  otlitr  n.']K»9i'  or  tnintpiillitj,  Ibnn  Ibnt 

Itch  w  Uie  Ia>it  ri-ward  of  loii);  u^uuiua  uf  Ihotiglit:  hi-  mitiit  re- 

ii)iil>h  all  prnri)K^-t  of  nny  IIi-uvi-i)  sure  that  of  which  trouble  i^ 

in  AVt'iiui!  und{M)rtiil:  he  itiuat  gird   up  hia  loiiiA,  and   Iriin  bis 

ipi  for  »  work  tliul  mu^tt  hv  duuv,  and  itiiut  nat  be  negligently 

IBfc    If  he  docs  not  likp  to  live  in  the  ftirnished  lodgings  of  tm- 

tion.  be  must  build  hia  own  faouec,  bis  own  gjsuim  of  faith  and 

konght,  for  himself. 

ITlu!  hope  uf  suourjs,  and  not  the  liojie  of  reward,  should  bo  our 
}intiluiin^  and  fiiialaiiiing  pnwer.  Our  object^  and  not  oui-A-lveH. 
hoold  br  utir  in;^pinng  tliuiigbt  Htlllghno^s  is  a  ain,  uhim  (cm- 
jMtmrbvand  for  tiine.  Spun  ont  to  eternity,  it  does  not  become 
JcHtial  pnid<.'nee.  Wl>  ijhonid  toil  and  dieiiiot  for  Hnven  or 
lli^,  but  for  Duty. 

In  the  morf  rnifnent  crsm,  where  wo  have  to  join  our  otforta  U* 

Ih  'i'  lusauda  uf  ulberK,  U)  cuulributu  lu  the  rarryine  forwiui) 

i^iue;  miTnlj  to  till  tilt'  ground  or  wiw  tbr  kcmI  ft»-  « 

dittnnt  harvoat,  or  to  preinru  the  way  for  Ihu  niLnrr  advpnt 

'I    rnlment;  the  aniutint  which  co^  one  contnb- 

.1  rnuut  of  ultimaU'  suoowe,  the  portivu  of  th.- 


230  UORAI^   AI<D   DOOUA. 

})rice  which  justice  sliould  assign  to  each  as  his  especial  prodac 
tion,  nail  never  be  accurately  asa'rtained.  Perhops  few  of  those 
who  liuvu  ever  labored,  in  the  patience  of  secrecy  and  silence,  to 
Itriiig  ulxmt  some  political  or  sutiinl  change,  which  they  felt  con- 
viiii'ed  would  nitinmtely  prove  of  vast  service  to  humanity,  lived 
to  Hce  tlie  chuiige  effected,  or  tlie  anticipated  good  flow  from  it. 
Fewer  Htill  of  them  were  able  to  pronounce  what  appreciable 
weight  iheir  Keverul  efforts  contributed  to  the  achievement  of  the 
cluingt^  dettired.  Many  will  doubt,  whether,  in  truth,  these  eier- 
tiniiH  have  any  influeiioe  whatever;  and,  discouraged,  cease  all 
ufttivi!  t'iliirt. 

Not  to  Iw  thus  discouraged,  the  Mason  mast  labor  to  elevate 
and  [lurify  bis  moHvex,  as  well  us  sedulously  cherish  the  convic- 
tioti,  iissun'dly  a  true  onL-,  that  iu  this  world  there  is  no  such  thing 
aH  (ilfnrt  thrown  away;  lliat  in  all  labor  there  is  profit;  that  all 
Hiiiuere  exertion,  in  a  righteous  and  unselfiEh  cause,  is  necesearily 
followed,  in  spite  of  all  appeamncc  to  the  contrary,  by  an  appro- 
priate luid  proportionate  success;  that  no  bread  cast  upon  the 
walATH  (;an  be  wholly  lost ;  tbat  no  seed  phtntcd  in  the  ground  can 
(ail  to  ({uiekeii  iu  due  time  and  measure;  and  that,  however  we 
may,  in  moments  of  despondency,  be  apt  to  doubt,  not  only 
whetlier  our  ciiuse  will  Iriuinpb,  but  whether,  if  it  does,  wo  shall 
hav«  fontnltuted  to  its  trinmpb, — there  is  One,  who  has  not 
only  si-cn  every  exertion  we  luive  made,  but  who  can  assign 
Ibt;  exact  degree  in  which  each  soldier  has  assisted  to  gain  the 
gn-at  victory  over  social  evil,  Xo  good  work  is  done  wholly  in 
vain. 

Tin-  (inind  Klect.  Porfcct,  and  Sublime  Mason  will  in  nowise 
(iiwrvo  tliat  honorable  title,  if  ho  has  not  that  strength,  that  will, 
I  bat  w-lf-HiiHluiniug  energy;  that  Faith,  that  feeds  upon  no  earthly 
hoj.1,  iMir  ever  thinks  of  victory,  but,  content  in  its  own  consum- 
iiiiil  ion,  conibals  because  it  ought  to  combat,  rejoicing  fights,  and 
nljjl  r'fjuiciiig  falls. 

'I'b'-  Aiigiiui  Slables  of  the  World,  the  accumulated  nncleanness 
itiiil  iiiiwcy  nf  (■eiituries,  rcfjuire  a  mighty  river  to  cleanse  them, 
llmi'riit'hly  El  way ;  every  drop  we  contribute  aids  to  swell  that 
nuT  iiiJil  uii^M«''nt  its  force,  in  a  degree  appreciable  by  God, 
llioiif/b  iiol.  by  man;  and  be  whose  zeal  is  deep  and  earnest,  will 
J, I, I  III'  [ivi-r-iinxiouH  that  his  individual  drops  should  be  distin- 
i>iitnbulil<'  amid  the  mighty  mass  of  cleansing  and  fertilizing  war 


GUITD  BLBCT,  PBBVBCT,  AND  BDBLIUB  UABOS. 


331 


ten;  far  ]v9»  that,  for  the  sake  ofdiBtinctiun,  it  i»1ii)uld  Qow  in 
incffrctivB  aiDgleoees  away. 

TliD  Lruc  Mwiiin  will  not  hv  can-ful  thai  Li»  u;imi:  sUouM  he 
iDKribed  ii]K>ii  the  mite  which  be  casis  iuto  tiie  tn-ftstiry  of  Qod. 
It  saOiorg  bin)  to  knuw  that  if  lie  hiw  labored,  with  parity  of  par- 
pi)£i%  iri  niiv  goi.i(l  cniige,  liu  mu«t  )mvo  contribtil-ed  to  it.«  succt-ss; 
dial  tlitf  detfref  in  which  he  ha«  contributed  is  s  milter  of  iofl- 
nitoly  aroall  coucern;  and  etUl  more,  that  the  oooscionsneea  of 
baring  eo  contribiit-:^,  howt'Ttr  obscurel;  and  aonotiood,  ia  his 
fiufficK-nt,  even  if  it  be  hie  6vlc,  KwarcL  Let  Qv<'r;  Grand  Elect, 
Perfect,  aud  Sablimc  Ma^n  cherieh  tbU  faith..  It  is  u  daty.  It 
u  t)ic  lirilliunt  and  Ufvur-Jyiug  light  (h»t  shines  within  and 
cbroii};h  the-  e^inbolic  [iLiifSlal  of  iitabii«l«r,  ou  which  repu8C3  the 
(wrfect  cube  of  agate,  gjfiubol  of  duty,  inscribed  wiUi  the  dirin« 
nunir  of  God.  Ilr  who  iiiduMrioiisly  soirs  tvnd  rcqips  \i  a  good 
Liln>rcr,  aud  worthy  of  hU  hire.  Bat  he  who  sow^  tliat  which 
thall  >M  rca[>e<I  \\y  others,  bjr  those  who  will  know  not  of  and  cai« 
Dot  for  tilt-  Mwor,  is  u  laborer  of  a  nobl«r  order,  and  worthy  of  a 
non*  exi'i.'lk-ul  n-wunl. 

The  MiuKin  doea  not  exhort  others  tu  an  atcetic  undtTvuIuing 
df  lhl«  lift^-.  tu  ail  lusiguilicHnt  aiidnuwonh?  portion  of  i-xistiince; 
for  that  dt^iuanda  fi.-i-Uii!;ii  which  are  uQDaturiil.  uud  which,  thcro 
fiuv.tf  Bttniotid,  must  Iw  morbid,  and  if  tuuruly  profi-'sicU,  ituiit- 
Ocn;  and  tfached  wi  to  look  rsther  to  a  fliture  life  for  the  com- 
poosatioii  of  «oniu]  cvili),  ttinn  to  thi»  life  for  thi>ir  ruiv;  and  BO 
docH  injury  to  the  conie  of  virtue  and  to  that  of  social  progrvcs. 
Life  Is  r>-u).  mil]  i-s  eurneiit,  and  it  is  full  of  duiiexlo  lie  perloi-tned. 
Il  ift  Oh>  IfOfFjiiiiing  (jf  our  immortality.  Thnxi*  onlr  nho  I'ei:!  a 
deep  inti^n-Kt  and  iifli-dioit  fur  thix  world  will  work  reHnhitcly  for 
ite  .<  '  '■'■■■'  ^on ;  thow  whojo  affoctions  arc  traugfoiTt-d  to  Heaven, 
M«:  >c«>  in  riie  miH-ries  of  mi'tb.  tU'cminrr  them  hopeleea, 

betltUog.  imd  onUini'd;  and  oousdIc  themselves  with  the  idea  of 
the  amend'  wlitrh  »w  nne  day  to  he  thi>irK.  It  iii  a  s-id  truth,  that 
those  moj>l  derided ly  given  to  spiritnul  contemplation,  aud  to 
nuikinK  religion  nile  in  their  lieiirta,  are  ol^en  must  apathetic  tow- 
Bid  all  iiiiproTcment  of  this  world's  (iyst<rmst  and  in  many  caaos 
Tinual  conservatives  of  eril,  and  hostile  to  political  and  social  re- 
form. m»  diverting  men's  eoi-Tgica  from  ctiTiiiiy. 

The  Ma^ou  duos  not  war  with  bis  own  instincU,  mae«rate  the 
body  into  weakness  and  disorder,  and  disparage  what  he  sees  to  be 


232  VOUALS   A>'D   DOGXA. 

Uautifal,  knoirs  to  be  wonden'ul,  and  feels  to  be  unspeakably 
dear  a&d  fasoinati&g.  He  does  uot  pat  aside  the  natore  vfaich 
G'A  has  givL-D  him,  to  sini^^k-  after  uue  which  He  has  not  be- 
atow^-d.  Ue  kuowd  thui  111:111  is  gent  into  the  world,  not  a  spir- 
itual, but  a  comjiofite  bt-iug,  miide  ap  of  body  and  mind,  the  body 
tiaviog,  oi  is  fit  and  needful  in  a  muteml  world,  its  full,  rightfal, 
and  ullijtted  share.  His  life  is  guided  by  a  full  recognition  of  this 
fai^t.  He  does  not  deny  it  in  bold  words,  and  admit  it  in  weak- 
ncE£'.-s  and  intrvitable  fiiilings.  He  beUerea  that  bis  spirituality 
will  come  in  the  next  etuge  of  his  being,  when  he  puts  on  the  spir- 
itual body ;  that  his  body  will  be  dropped  at  death ;  and  tbat^  tintil 
then,  God  meant  it  to  be  commanded  and  controlled,  but  not  neg- 
If-cted,  despised,  or  ignored  by  the  soul,  under  pain  of  heavy  con- 
sequences. 

Yet  the  Mason  is  not  indifferent  as  to  the  fate  of  the  soul,  after 
its  present  life,  as  to  its  continued  and  eternal  being,  and  the  char- 
acter of  the  scenes  in  which  that  being  will  be  fully  developed. 
These  are  to  him  topics  of  the  profoundest  interest,  and  the  most 
ennobling  and  refining  contemplation.  They  occupy  much  of  his 
leisure  ;  and  as  he  becomes  familiar  with  the  sorrows  and  calami- 
ties of  this  life,  as  his  ho])es  arc  di^ppointed  and  his  visions  of 
haiijiiiii'sa  here  fade  uwuy;  when  life  has  wearied  him  in  its 
race  of  hours;  when  he  is  harassed  and  toil-worn,  and  the  bur- 
den of  his  years  weighs  heavy  on  him,  the  balance  of  attraction 
gradually  incline's  in  favor  of  another  life;  and  he  clings  to  his 
lofty  (Speculations  with  a  tenacity  of  interest  which  needs  no  in- 
junction, and  will  listen  to  no  prohibition.  They  are  the  consol- 
ing privilege  of  the  aspiring,  the  waywom,  the  weary,  and  the  be- 
reaved. 

To  him  the  contemplation  of  the  Future  lets  in  light  upon  the 
I'rest-nt,  and  develops  the  higher  portions  of  his  nature.  He  en- 
deavors rightly  to  adjust  the  respective  claims  of  heaven  and  earth 
upon  his  time  and  thouglit,  so  as  to  give  the  proper  proportions 
thereof  to  performing  the  duties  and  entering  into  the  interests 
of  this  world,  and  to  prepanitiou  for  a  better ;  to  the  cnltivation 
and  purification  of  his  own  character,  and  to  the  public  service  of 
his  fellow-men. 

The  Masou  does  not  dogmatize,  but  entertaining  and  uttering 
his  own  convictions,  he  leaves  every  one  else  free  to  do  the  same ; 
and  only  hopes  that  the  time  will  come,  even  if  after  the  lapse  of 


GAAKD  ELECT,  PEOFECI,  AND  SOBLlttS  lUSOK. 


aaa 


•g«s,  when  ftU  men  shiUl  form  one  grcitt  family  ur  bratbron,  ftud 
one  law  klone,  Uie  Uir  of  lote,  Ghall  gorurn  God'9  wbule  ani- 
rcrsB. 

llfUore  aBjrou  may,  my  broUier;  if  Lbe  aaireru  Js  not,  to  foa, 
without  a  God,  unil  if  uiuii  is  uut  like  tbc  bvunt  tliat  peri^licii,  bat 
hath  au  touiiurtal  »ouI,  wi;  wolconio  yoii  umunx  us,  hi  wear,  u«  wi- 
wear,  witlt  bumility,  und  coumtiou^  of  }«mr  dcniETrite  UDtl  ebiirt- 
oomiogi,  tho  titio  of  Orand  Kloct,  IVrfoct,  and  Sublimo  Mosoq. 

]t  naji  not  vithoDt  B  secret  mciining.  Miul  ftethf  «m  11k-  tiubi- 
berof  the  A[uiitl4^  of  C'liri.st.  aiKljiii^rv^'</,y-/tiwt)i]it  of  hi^  DUcipIei*: 
that  John  aildreueil  big  rebukes  aiitl  nivnaceB  to  tlia  Sevett 
ohnrchcji,  tlie  Dumiier  of  the  Arcb&ngels  and  the  PlanoU.  Al 
Babyltm  were  tlie  8«rei)  Stages  of  Daraippai  a  pyniniiil  uf  Screti 
itorice^  and  at  Echatana  Spt^u  coacentric  inolosnroe,  eacti  of  a 
difiennt  oulor.  Thebea  olio  bad  Serea  gnt&s,  and  Uie  aamo  aunibor 
i$  repeated  ngain  and  again  id  the  account  of  the  flood.  The 
Sopbiroth,  or  Etuuuiitionii,  ten  in  numliLT,  thmi  iu  oni>  vHes,  aud 
im&u  in  Lb«  oLber,  tv^H  tho  mf^tic-  numbers  uf  Pytliagonu. 
StTcu  AniBcbas|nin(U  ur  jilunclarj  xpiriu  wen;  inTokod  with 
Ormuzd:  Seven  itifurior  BtaJiia  of  liiuduaton  were  saved  with  Iba 
bead  ut  Uicir  fnmtly  in  itn  ark :  and  Hewn  ancient  iiemjiiiigeij 
olouo  returned  witb  cbc  iiritiih  just  man,  !ln,  from  th«  dal{>  of 
the  grkrom  vatan.  Thc^re  wtro  8oT«n  Heliadie,  whoee  futh«r 
lIoliiMi,  or  th<?  Sim,  once  cro«j«d  tlio  goa  in  a  goldt-u  onii ;  Seven 
TitaUi^  cbililreu  of  the  older  Ticuu,  Krotios  or  Saturn;  Seven 
Oorfbant^;  and  Serein  Oabiri^  aoua  of  Sydyk;  Seven  jirimeval 
OlettJa]  Bjnrits  of  the  JupaDcac.  and  Seten  Karfefltern  wbu 
etcaped  fVom  Uic  di'liigc  and  began  to  be  the  jMrenta  t)f  a  duw 
nee,  on  lbe  summit  of  Mouub  Albordi.  Beren  Cyclupcs,  aUo^ 
It  the  walU  of  Tiryue. 
'CcUus,  as  (|iK>toil  by  Origm,  tells  ns  that  the  Persians  r«pro< 
wntod  by  aymboU  Ibu  two-fold  niuLiun  of  tbo  elan,  fixed  and 
plauelnr}',  and  tbe  paitsage  of  the  Boul  tbrnngb  their  sQCcoesiTe 
spberea.  '[1i<^  vrccti^d  in  their  holy  eares,  in  which  the  uiy^ic 
nUsa  of  the  Uitlmao  Initiations  were  |>racltaed.  what  he  denooi- 
inatoe  a  high  ladfUr,  vu  th«  Seven  «t«pa  of  which  w«re  Seven 
gmtu^  or  portaU,  according  to  (he  uunili^r  uf  the  Seven  prinuipal 
hcaTeoly  bodic*.  Through  t)u-«t>  \\w  iu<{>irant«  passed,  nntil  they 
Kscbed  ihu  Bumiuit  of  Lbe  whole;  aud  tbi^  parage  was  etyled  a 
ttanun  ignition  through  the  apherea. 


S34  HOBA.LS  AND  DOQHA. 

Jacob  saw  in  hie  dream  a  ladder  planted  or  Bet  on  the  earth, 
and  its  top  reaching  to  heaven,  and  the  Malaki  Alohim  ascending 
and  descending  on  it,  and  above  it  stood  Ihuh,  declaring  Himself 
to  be  Ihuh-AIhi  Abraham.  The  word  translated  ladder,  is  a^D, 
Salam,  from  hhu,  Salal,  raised,  elcjvated,  reared  up,  exalted,  piled 
up  into  a  heap,  Aggeravit.  rhSo  Salalah,  means  a  heap,  rampart, 
or  other  accumulation  of  earth  (ir  stone,  artificiullj  made;  and 
j6o,  Salaa  or  SaJo,  is  a  rock  or  clifi'  or  boulder,  and  the  name  of 
the  city  of  Petra.  There  is  no  ancient  Hebrew  word  to  designate 
a  pyramid. 

The  symbolic  mountain  Meru  was  ascended  by  Seven  steps  or 
stages;  and  all  the  pyramids  and  artificial  tumuli  and  hillocks 
thrown  up  in  fiat  countries  were  imitations  of  this  fabulous  and 
mystic  moun  tain,  for  purposes  of  worship.  These  were  the  "  High 
Places"  so  ofteu  mentioned  in  the  Hebrew  books,  on  which  the 
idolaters  sacrificed  to  foreigu  gods. 

The  pyramids  were  sometimes  square,  and  sometimes  roand. 
The  sacred  Babylonian  tower  [injo,  Magdol],  dedicated  to  the 
great  Father  Bal,  was  an  artificial  hill,  of  pyramidal  shape,  and 
Seven  stages,  built  of  brick,  and  each  stage  of  a  different  color, 
representing  tlie  Seven  planetary  spheres  by  the  appropriate  color 
of  each  planet.  Meru  itself  was  said  to  be  a  single  mountain,  ter- 
minating in  three  peaks,  and  thus  a  symbol  of  the  Trimurti.  The 
great  Pagoda  at  Tanjore  was  of  six  stories,  surmounted  by  a  tem- 
ple us  the  seventh,  and  on  this  three  spires  or  towers.  An  ancient 
pagoda  at  Deogur  was  surmounted  by  a  t^wer,  sustaining  the 
mystic  egg  and  a  trident.  Herodotus  tells  us  that  the  Temple  of 
Bal  at  Babylon  was  a  tower  composed  of  Seven  towers,  resting  on 
an  eighth  that  served  as  basis,  and  successively  diminishing  in 
size  from  the  bottom  to  the  top ;  and  Strabo  tells  us  it  was  a  pyr^ 
amid. 

Fabcr  thinks  that  the  Mitliriac  ladder  was  really  a  pyramid  with 
Seven  stages,  each  provided  with  a  narrow  door  or  aperture, 
through  each  of  which  doors  the  aspirant  passed,  to  reach  the 
summit,  and  then  descended  through  similar  doors  on  the  opposite 
side  of  the  pyramid;  the  ascent  and  descent  of  the  Soul  being 
thus  represented. 

Each  Mithriac  cave  and  all  the  most  ancient  temples  were  in- 
tended to  symbolize  the  Universe,  which  itself  was  habitually 
called  the  Temple  and  habitation  of  Deity.    Every  temple  was 


OSAKD  KLGCT,   PUBFEOr,   AKD  6UBUUE   MA80N. 


33S 


tlie  world  in  tniuiutitre;  and  so  Uie  whole  world  wu  one  grand 
temple.  Tbe  most  ancient  temples  vero  rooflesa ;  and  tlierefure 
tliP  Pcraians,  Oollf,  »nd  SoytliiBtifi  strongly  dislikvd  artificial  coy- 
ercd  edificea  Cioero  eaya  that  Xerxes  burned  the  Oreoiaii  Uim- 
plra,  on  tli#  expr««s  ground  rhut  Iho  wbolo  world  was  Ute  Magnifj- 
ceat  T^nijile  mid  Ilubttatiuu  of  tlio  Siiprcmt^'  D«Uy.  Haurubius 
■oj»  that  ihc  entiro  tjuirerso  wa«  judicitmsly  decjnwJ  bjr  many  the 
Temple  of  God.  I'lato  proDoanocd  tlie  real  Temple  of  llic  Deity 
to  be  the  world ;  iind  HiTftditns  di-clared  that  the  UniYcrw,  varie- 
gatvd  vritb  snimalfi  and  plautji  aud  Btars.  viaa  the  only  gcniiina 
Temple  of  the  DiTioitr. 

How  oomplct-ely  thu  Tom[dp  of  Solomon  wns  gymbotic,  ia 
0»niftfst,  not  only  from  tht-  eontintiBl  r»?pn«lnolion  in  it  of 
the  ncred  nnmbera  and  of  astrological  symbols  in  1h<t  histor- 
ical dtrscriptions  of  ih;  bnt  al»o,  and  vt-t  morv.  from  the  de- 
tails  of  the  imfiginary  rrconslructnl  odiffcc,  cren  by  Ezechicl 
in  hia  Tision.  Tbe  Apocnlypsc  completes  the  dcmonstrstion, 
and  ihows  the  kabaliiitio  meanings  of  the  whole.  The  Sym- 
Imla  Arcbitectonica  am  fonnd  on  tbo  most  anciont  edificei; 
and  these  mathematical  figures  nod  instnimentg,  adopted  bjr 
the  Templars,  and  identical  with  thoee  on  the  gnoetic  seals  and 
ahnxie,  eunneci.  their  dtigm.'L  vitli  the  Chaldaic  Syriac,  aud 
Egyjttian  Oriental  philosophy.  The  secret  Pythagorean  doo 
trine^  of  nnmbers  were  preserved  by  the  monlis  of  Thibet,  by 
tbe  iiiur<>plianu  of  Egypt  and  Eleueis,  at  JcniEiak-m,  and  in 
lb«  circular  Ohaplcni  of  the  Drnids;  and  they  are  eeiweially 
c^naemued  In  that  roi'Sterioiis  book  the  Apocniypen  of  Saint 
Jobo. 

AW  templca  wore  surrounded  by  pillars,  recording  the  number 
of  the  cnnstellations,  the  eigiis  of  the  zodiae.  nr  the  cycles  of  the 
phiQ-:Li;  and  each  was  a  microcoam  or  symbol  of  the  TJaiTeraer 
bavtng  for  roof  or  wiling  the  starred  Tiitilt  of  Heaven. 

AH  temple*  were  originnlly  open  at  tbo  top,  having  for  roof  the 
kIct.  Twelve  pillani  deicribed  the  belt  of  the  xodiac.  Wliaterer  ■ 
tfa«  number  of  the  pillars,  they  were  myatical  everywhere.  At 
Abury,  the  Druidic  tcmpio  reproducwl  all  tbo  cycles  by  its  col- 
nmnt.  Aronnd  the  tvmplt-3  of  Cliilmiiiar  in  Persia,  of  Baalbec, 
■nd  of  Talthti  Schlomoh  in  Tartsry,  on  the  frontier  of  China, 
Blood  /orli/  pillurs.  On  ench  Bide  «f  the  temple  at  Ptestitm  w^re 
fourteen,  rvcnnJing  the  Egi-ptian  cycle  of  the  dark  and  light  sides 


236  MOBALS  AND  DOGKA. 

of  the  moon,  as  described  by  PIntarch ;  the  whole  thirty-eight 
that  surrounded  them  recording  the  two  meteoric  cyclea  so  oft«a 
found  in  the  Druidic  temples. 

The  theatre  built  by  Scanms,  in  Greece,  was  surrotinded  by 
360  columns ;  the  Temple  at  Mecca,  and  that  at  lona  in  ScoUand, 
by  360  stones. 


XV. 

KNIGHT  OF  THE  EAST  OR  OF  THE 
SWOItD. 

This  (iegrm,  like  ftll  othfin  in  Masonry.  \b  Hymbolical.  Vased 
npon  historiral  tmth  nnd  niithciitic  trftdition,  it  is  still  bh  alle- 
gttry.  The  leading  liBsai  ot  tliiw  lU-grcc  is  Kidclif  j  to  o1)Ii<^tion. 
and  Coniitanev  and  Perseverance  under  diiBcultics  und   dist-oui^ 

V  iiffcd  in  hpr  cnieHdcr-i«gAin?t  ignoranw,  intoler- 

■Hi'  II    sHperntitinn,  nncharitablfneiw,  and  error.    Shp 

doe*  not  lail  viih  t.hi<  tradr-winds,  upon  a  amooth  tea,  vitfi  a 
Rtmdy  frff  brerie,  fair  for  a  wplcnmitig  hnrbor;  bnf  meets  and 
matt  uYvroome  taanj  opposing  cEirmnl^,  ))iill1ing  irjnda,  mid  dead 
calms, 

Th*  flliif-f  otmUolM  to  hpt  anoccss  arc  tho  apnthr  nnd  failhleaB- 
Dcss  of  her  own  iotflfili  cLildrt'n,  and  tlit?  eupiuo  iiidiir-'ivncc  of 
thm  vorld.  In  the  roar  atMl  cmsh  and  hnrry  of  1if»  and  hustneaa, 
and  the  tnmnU  and  npronr  of  politics,  the  quiut  rolee  of  Maaoniy 
ia  anhcard  and  imlier-ded.  The  first  le«son  which  one  learns,  who 
cag>0rs  in  an;  great  work  of  reform  or  benefioence,  is,  that  men 
aT<  euentially  careless,  Inkewarm,  and  iiiditfiT^nt  aa  To  everv- 
thiog  tliat  dues  not  eoneern  their  own  personal  and  immedint« 


338  HOBALS  AND   DOGMA. 

welfare.  It  is  to  single  men,  and  not  to  the  united  efforts  of 
many,  that  all  tlie  great  works  of  man,  atruggliog  toward  i>erfec- 
tioD,  are  owing.  The  enthusiast,  who  imagines  that  he  can  in- 
spire with  his  own  enthusiasm  the  multitude  that  eddies  around 
him,  or  even  the  few  who  have  associated  themselves  with  him  as 
co-workers, is  grievously  mistaken;  and  most  often  the  conviction 
of  his  own  mistake  is  followed  hy  discouragement  and  disgnst 
To  do  all,  to  pay  all,  and  to  suffer  all,  and  then,  when  despite  all 
obstacles  and  hindrances,  success  is  accomplished,  and  a  great 
work  done,  to  see  those  who  opposed  or  looked  coldly  on  it,  claim 
and  reap  all  the  praise  and  reward,  is  the  common  and  almost  uni- 
versal lot  of  the  benefactor  of  his  kind. 

He  who  endeavors  to  serve,  to  benefit,  and  improve  the  world, 
is  like  a  swimmer,  who  struggles  against  a  rapid  current,  in  a  river 
lashed  into  angry  waves  by  the  winds.  Often  they  roar  over  his 
head,  often  they  beat  him  back  and  baffle  him.  Most  men  yield 
to  the  stress  of  the  current,  and  float  with  it  to  the  shore,  or  are 
swept  over  the  rapids;  and  only  here  and  there  the  stout,  strong 
heart  and  vigorous  anns  struggle  on  toward  ultimate  success. 

It  is  the  motionless  and  stationary  that  most  frets  and  impedes 
the  current  of  progress  ;  the  solid  rock  or  stupid  dead  tree,  rested 
firmly  on  the  bottom,  and  around  which  the  river  whirls  and 
eddies:  the  Masons  that  duubt  and  hesitate  and  are  discouraged; 
that  disbelieve  in  the  capability  of  man  to  improve  ;  that  are  not 
disposed  to  toil  and  labor  for  the  interest  and  well-being  of  gen- 
eral humanity ;  that  expect  others  to  do  all,  even  of  tliat  which 
they  do  not  oppose  or  ridicule;  while  tbey  sit,  applauding  and 
doing  nothing,  or  perhaps  prognosticating  failnrc. 

There  were  many  such  at  the  rebuilding  of  the  Temple.  There 
were  prophets  of  evil  and  misfortune — the  lukewarm  and  the  in- 
different and  the  apathetic;  those  who  stood  by  andsneered;  and 
those  who  thought  they  did  God  service  enough  if  they  now  and 
then  faintly  applnudcd.  There  wore  ravens  croaking  ill  omen, 
and  murmurers  who  preached  (he  folly  and  futility  of  the  attempt. 
The  world  is  made  up  of  such;  and  they  were  as  abundant  then 
as  they  are  now. 

But  gloomy  and  discouraging  as  was  ihe  prospect,  with  Inke- 
warmness  within  and  bitter  opposition  without,  our  ancient  breth- 
ren persevered.  Let  us  leave  them  engaged  in  the  good  work; 
and  whenever  to  us,  as  to  them,  success  is  uncertain,  remote,  and 


XiriGRT  or  TBE  KA8T  OR  OP  TUK  fiWORII. 


230 


Qnttn^nt;,  lot  as  tifill  rcmrmlwr  that  the  only  question  for  ns  to 

Bk,  as  true  in«n  untl  Miisone,  is,  what  dore  diit}'  Kqniiv ;  and  not 

rhnt  wiU  bi;  Ibc  rcenlt  and  our  reward  if  ire  do  our  duty.    Work 

witli  tlM>  Svord  in  one  hand,  nnd  tht>>  Trowel  in  tbo  olIi<;r  I 

?nrj*  t'-Hclit"^  that  Qoil  is  a  Pati'mnl  iloiiig,  and  hiB  &o  In- 

iii  his  crcatnrfR,  each  om  \»  espri?ffisod  in  tlio  titlt>  Father ;  au 

ltrrc«t  Qoknovn  to  all  the  j^vbIcdis  of  Pagiuii^ni,  nntauj^ht  iu  all 

If]  thrnri<-fi  of  philojophy ;  an  inton?jit  not  only  in  tlie  gloriotw 

iogii  of  utbcr  aphcrus  the  Sotu  of  Light,  the  dirdleru  ia  Heav- 

ilv  worlds,  but  in  ne,  poor,  i^orunt-i  and  unworthy;  that  Ho 

nty  for  the  orring,  pardon  for  thu  guilty,  lovo  for  the  pwro. 

Kigo  for  the  bunitjli.',  and  promisos  of  imoiortal  life  for 

loKe  who  tmst  in  and  ohpy  Him. 

Without  n  iK'lit^r  in  Ktm,  life  is  tniM-ruhle,  tht;  world  is  durk,  the 
liTcrK  disvobcd  of  iU  apli-ndors,  tlio  intellectual  tie  to  nature 
iken,  the  charra  of  txUtonoc  diuolved,  the  great  hopo  of  boing 
Bl ;  nntl  iIih  mind,  like  n  suit  *lrnek  fr>^»ni  it^  spht-ro,  wttnd<T( 
iroDgh  ih^  inlinit«  desert  of  ils  concfptioug,  without  attnictinn. 

enoy,  destiny,  or  end. 

lUaaonry  tpachr«,  that,  of  nil  the  rvmts  ami  iir^tinns,  that  take 

in  the  universe  of  worlds  ond  the  nternal  Bucct-asion  of  nys, 

i«  not  oo«,  eren  tho  minutest,  which  God  did  not  foroT«r 

^ft-fior,  with  nil  the  iIi«tinr:tno(«  of  immaliate  virion,  combining 

i,  su  that  mnn'g  frc«  will  should  W  His  in&tj^mcnt,  liko.  all  Ihu 

l>«T  forcM  of  natnre. 

It  Iroclic*  tliat  th«  Bonl  of  man  is  fnrmed  by  Him  for  ftpnr* 
tJiat,  built  np  in  iia  proportions,  and  fashinned  in  eviry 
irt,  by  iaSQitcekill,  an  emanation  from  His  spirit,  its  naturf, 
esfity,  and  d-^sij^  is  Tirtne,  It  ie  to  formed,  ao  moulded,  hi 
nhioned,  ew  i-xiictly  bahinoed,  bo  cstinisiti'ly  pruportitinfld  in  every 
[•art,  tJiat  sin  iotroducod  into  it  is  misery:  tJiat  ricloue  thooghts 
jn"  ■  It  like  dmpg  of  poison :  and  gnilty  Jpsires,  breathing  on 
>  llbrte,  make  plagur-gpots  there,  deadly  a9  those  of  pes- 
ence  npon  tJie  body.  It  is  made  for  rirluc,  and  not  for  tIcp; 
purity,  AS  its  end,  rw8t,  and  happinrss.  Not  more  rainlr  would 
•Uenipl  to  m&k'!  the  moiintatn  sink  to  the  level  of  the  rnllcy, 
'  wares  of  (he  angry  sea  torn  hack  fmm  its  nhnres  anil  cease  to 
iundtr  niwn  the  Iwach,  the  stars  Id  halt  in  their  nwift  cotirsps, 
Ihan  lo  change  any  one  law  of  onr  own  natnnv  And  ono  of  those 
]bw8)  nttcrfd  by  Ood'a  voice,  and  speaking  through  vwry  nervf 

10 


^40  MORALS   A.ND   DOOUA. 

ikuil  dbre.  everr  force  and  element,  of  the  moral  coastitation  He 
has  given  u$.  is  that  we  mnst  be  upright  and  virtuous;  that  if 
ti.'m[>teil  wo  must  resist;  thnt  ve  must  govern  our  unruly  pas- 
sions, and  hold  in  baod  our  sensual  appetites.  And  this  is  not  the 
dtocste  of  iia  arbitrurr  will,  nor  of  some  stem  and  impracticable 
law  :  bu:  it  is  jiart  of  the  great  firm  law  of  harmony  that  binds 
tlu'  uaivfrse  together :  not  the  mere  enactment  of  arbitrary  will ; 
but  tho  diotate  of  Infinite  Wisdom. 

Wo  know  that  GiA  is  good,  and  that  what  He  does  is  right 
Tht*  known,  the  works  of  creation,  the  changes  of  life,  the  desti- 
uxvi  of  otoriiitr.  are  all  spread  before  us,  as  the  dispensations  and 
iv««#i.'Is  of  intiiiite  love.  This  known,  we  then  know  that  the 
!o\i.'  of  lUxl  is  working  to  issues,  like  itself,  beyond  all  thought 
.*{ui  imagination  gt.Hxl  and  glorious;  aiid  that  the  only  reason 
«  h«  « 0  <lo  not  understand  it,  is  that  it  is  too  glorions  for  us  to  nn- 
liorsiiitut.  ii^-^r*  K>ve  takes  care  for  all,  and  nothing  is  neglected. 
I'.  »a:vhos  ^'ver  all.  provides  for  all,  makes  wise  adaptations  for 
-ii; ;  ^.-r  agv\  for  infancy,  for  maturity,  for  childhood;  in  eveij 
%»,x';fv-  v'l"  tlii*  or  another  world;  for  want,  weakness,  joy,  sorrow, 
»ri.l  .v.-^t  for  *i«.  -Ml  isgixxland  well  and  right;  and  shall  be  so 
oiv»v;.  Vlmni^h  thtf  eternal  ages  the  light  of  God's  beneficence 
^;«  t"  *'■  !N-  liv-rwirtor,  dis*'Wing  all,  consummating  all,  rewarding 
»"  ■'>.»;  .Ua'.*i'  rv'wanl.  Thou  we  sliall  see,  what  now  we  can  only 
\:^»^-,  I'l'.o  ilouil  will  Iv  lifted  up,  the  gate  of  mystery  be 
!v*xvvl.  «-^i  ;!u'  I'uU  light  sliine  forever;  the  light  of  which  that 
,•:  !'s-  I  yViiv  !s  »  s^mlvl.  Then  that  which  caused  uh  trial  shall 
»..  i:  ix  .;t:;MH'!i:  atul  that  which  made  our  heart  ache  shall  fill 
«  N  ^•.»v;-!.'«:  and  wo  shall  then  feel  that  there,  as  here,  the 
,  ,  .  .  s-  •t!'t--v*!i  IS  to  Warn,  to  advance,  and  to  improve;  which 
,^.  \t  .  ■  \i-:v«  «vWss  w(>  had  commenced  with  error,  ignorance, 
.  ;    .-V  vo  N^i     Wc  i«ttst  i-ass  through  the  darkness,  to  reach 


PRtNOE  OF  JERUSALEM. 

Wb  no  longfJT  expect  to  TcbniJd  the  Temple  nt  Jerasnlnrn.  To 
ns  it  liM  become  hat  n  symbol.  To  as  the  whole  world  is  (ioH't 
Temple,  u  in  every  upright  heart.  To  establish  all  otct  the  world 
thp  New  IjBir  ami  Rpign  of  Lore,  Peace,  Chiirity,  and  Toho-alion, 
ia  to  knild  that  TcmpU-,  raosi  at^ceptablc  to  God,  in  erecting  which 
Miifionry  is  now  engaged.  No  longiT  needing  to  reptiir  to  Jemsa- 
lon  to  vnnhip,  Dor  to  offer  up  sacrtQces  and  shed  blood  to  propi- 
thkto  the  Deity,  mun  mar  make  the  woods  and  mountains  his 
C[iarohi>s  andTeRiplcSr  n»d  worship  Qod  wilh  a  devont  gratitude 
mild  worVa  of  ehariiy  and  benefieonce  to  his  rdlow-roen.  Wher- 
ever the  hnmble  anil  contrite  heart  eilcntly  offvn  up  ite  adoratioQ, 
undrr  tlio  overarching  trees,  id  tho  open,  lercl  mcodowF,  on  the 
bil1-»idc,  in  titc  glc-n,  or  in  the  city's  Bwarming  streotd;  there  ii 
Ood's  Home  and  the  Hew  Jenignl^ni. 

The  Pn'noM  of  Jerii^nlcm  no  longer  tat  as  magutratog  to  Jndge 
betww'n  the  people;  nnr  i§  their  nnmber  limited  to  fiye.  But 
their  duties  still  remain  substantiullytheNime^and  their  insignia 
and  aymbolfi  rctiun  their  old  significance.  Justice  and  Equity 
MV  fltni  their  charAclcrieticB.  To  roconoilo  disputes  and  heal  dia- 
Bcnfioiis,  to  restore  nmity  and  pc4ioe,  to  soothe  dislikes  and  softea 
|irpjiidiet>jf.  are  Ihoir  peculiar  duties;  and  they  know  ibat  the 
Itpocemakers  are  blee^. 

Tlieir  enibtema  have  been  already  explained.  They  are  part  of 
the  lan^riiufe  of  MH8onrr  ;  the  eame  now  ea  it  was  when  MosftB 
Immed  it  trora  the  Egyptian  Hierophante. 

Still  we  observe  the  epiritof  the  Dinne  law,  as  thnseuuneiatod 
to  oat  ancient  brethren,  when  the  Temple  was  Tcboilt,  and  th« 
bonk  uf  <lic  law  again  openod: 

"Exeent«  tnte  judgment;  and  show  mercy  and  compassion 
every  man  tu  hio  brother.  Oppress  not  the  widow  nor  the  futher- 
IcAS.  the  stranger  uor  Lho  poor;  and  let  none  of  yon  imagine  eril 
agmlnrt  hiA  brother  in  his  heart    Speak  ye  every  man  the  tnith 


'iiZ  KORJkLB   AND    DOQKA. 

to  bis  neighbor;  execute  the  judgment  of  Truth  and  Peace  in 
your  gates;  and  love  no  falae  oath  ;  for  all  these  I  bate,  saith  the 
Xiord. 

"  Let  those  who  Iiare  power  rule  in  righteousness,  and  Princes 
in  Judgment.  And  let  him  that  is  a  jndge  be  as  an  hiding-place 
from  the  wind,  and  a  covert  from  the  tempest ;  as  rivers  of  water 
in  a  dry  place ;  as  the  shadow  of  a  great  rock  in  a  weary  land. 
Then  the  vile  person  shall  no  more  be  called  liberal;  nor  the 
churl  bountiful ;  and  the  work  of  justice  shall  be  peace ;  and  the 
efffct  of  justice,  quiet  and  security ;  and  wisdom  and  knowledge 
shall  be  the  stability  of  the  times.  Walk  ye  righteously  and  speak 
uprightly ;  despise  the  gains  of  oppression,  shake  from  your  hands 
the  contamination  of  bribes  ;  stop  not  your  ears  against  the  criea 
of  the  oppressed,  nor  shut  your  eyes  that  yoa  may  not  see  the 
crimes  of  the  great;  and  yon  shall  dwell  on  high,  and  your  place 
of  defence  be  like  munitions  of  rocks." 

Forget  not  these  precepts  of  the  old  Law;  and  especially  do 
not  forget,  as  you  advance,  that  every  Mason,  however  hnmble,  if 
your  brother,  and  the  laboring  man  yonr  peer  I  Remember  always 
that  all  Masonry  is  work,  and  that  the  trowel  is  an  emblem  of  the 
degrees  in  this  Council.  Labor,  when  rightly  understood,  is  both 
noble  and  ennobling,  and  intended  to  develop  man's  moral  and 
spiritual  nature,  and  not  to  be  deemed  a  disgrace  or  a  misfortune. 

Everything  around  us  is,  in  its  bearings  and  influences,  moral. 
The  serene  and  bright  morning,  when  we  recover  our  conscious 
existence  from  the  embraces  of  sleep ;  when,  from  that  image  of . 
Death  God  calls  us  to  a  new  life,  and  again  gives  us  existence,and 
His  mercies  visit  us  in  every  bright  ray  and  glad  thought,  and 
call  for  gratitnde  and  content;  the  silence  of  that  early  dawn,  the 
hushed  silence,  as  it  were,  of  expectation;  the  holy  eventide,  its 
cooling  breeze,  its  lengthening  shadows,  its  falling  shades,  its  still 
and  sober  hour ;  the  sultry  noontide  and  the  stem  and  solemn 
midnight;  and  Spring-time,  and  chastening  Autumn ;  and  Snm- 
mer,  that  unbars  our  gates,  and  carries  us  forth  amids£  the  ever- 
renewed  wonders  of  the  world ;  and  Winter,  that  gathers  us  around 
the  evening  hearth  : — all  these,  as  they  pass,  touch  by  turns  the 
springs  of  the  spiritual  life  in  ue,  and  are  conducting  that  life  to 
good  or  evil.  The  idle  watch-liand  often  points  to  something 
within  us ;  and  the  shadow  of  the  gnomon  on  the  dial  often  falla 
upon  the  conscience. 


riUKCB  or  J£BDaAJ.BlL 


aa 


A  life  of  loW  ia  not  a  attkte  of  inferiority  or  degradation.  The 
Almiglity  lias  uol  nut  niau'3  luL  Lieneatb  Llie  quitt  shades,  auil 
•mid  gtad  grofee  and  lovclj  IiHIb,  vitli.  no  taak  to  perform ;  viUi 
uolliiag  to  d(i  but  U>  ride  up  and  eat,  and  tu  lie  down  and  rest. 
lie  luu  arduiiied  tlial  Work  shall  hn  dunt-,  in  all  Lbu  dwelUugti  of 
IJlvv  in  every  productive  Held,  in  vvery  busy  calj,  utd  on  every 
wavu  of  everr  uei'un.  And  thia  Ilo  liaa  duni>>  bcfaose  it  haa 
filcuei-d  11  in]  to  give  nmu  a  uiiturc  di-8tincd  lo  liigUt-r  t-iids  tlian 
iudoletit  npoM  oud  iTr«jpoQubt«  profitless  iLdulgvuct;  aud  bc- 
cuiPt,  for  di^rftlr>pin<;  the  eiict^c-4  of  sut:h  a  noturc,  work  vtm  tb« 
□eoenury  und  imipcr  elim-'iiL  We  might  ae  wvll  ask  why  H« 
ounld  not  nittke  two  and  two  Xut  six,  as  why  lie  miild  ik>I  dwclup 
ihcce  enrrjcirii  irithout  the  inirtruniunbillty  of  work.  They  are 
r4)iia1ly  iinjtuuihililit'iL 

Till)!,  Mawtiry  ttmvhi^,  as  a  grvai  Truth;  a  great  mnral  land- 
tUATk.  thai  uuglit  to  guide  th«  course  of  all  manltind.  It  tcachaa 
it«  toiling  children  tlmt  the  scjnc  of  their  daily  life  ie  nil  spiritual, 
that  llie  very  ini piemen l«  of  ihoir  (oil,  the  fnbricti  Ihoy  noave,  the 
Bivrebaodise  tbey  harler,  are  designed  for  tpirilnul  eiide;  that  so 
believing,  their  daily  lot  may  be  to  tliem  a  sphere  for  the  nobleai 
hnjiromnont.  Thar  which  we  do  iu  our  iiitervula  of  relaxation* 
oar  chuiTli-gninj,  and  nnr  book -Tending,  are  epcrially  designed  to 
prcftare  tmr  minds  fur  tha  ncfton  of  Life.  We  arc  to  hear  and  read 
and  nit-ditjitc.  ihu(  vre  may  act  well ;  and  theaetion  of  Life  is  itself 
ibc  gn-ar  iiold  for  spiritual  iuiproTenient.  Tliere  is  no  task  of  Ib- 
dastry  or  husinMs,  to  Geld  or  forest,  on  the  vharf  ur  tbo  shlp'l 
deck,  in  the  otllce  or  the  exeliange.  but  bns  spiritual  ends.  There 
ia  no  care  or  crura  of  our  daily  labor,  but  irae  espticiiillj  oiidniued 
to  nurture  in  us  i>atieuce>  calmness,  resolution,  )>i:rseveraiico,  gen* 
tleucss,  disiaterc^tL-dnead,  magDiiuimity.  Nor  is  I  bore  any  tool  or 
tmplemtmt  uf  toil,  but  is  a  juirL  of  the  great  spirituul  itititnimeD- 
t«lity. 

All  the  relations  of  life,  thaw  of  parent,  child,  bnither,  sister, 
friend.  aiRH)(-iutc,  lover  and  beloved,  husband,  irife,  are  moral. 
ihmngiiaut  every  IJring  lie  and  thrilling  nerve  timt  bind  tbcm 
to^lhor.  They  cniinut  suWitit  a  day  nor  an  hour  without  putting 
the  mind  to  II  >nt.1  .>r  iU  truth,  tidoUty,  forbearance,  aud  dieiotor- 
evttidnc*^ 

A  grisU  city  is  one  extended  scene  of  moral  aclion.  There  il 
DO  blow  struck  in  it  bet  bus  a  purpose,  ultimately  good  or  bid, 


iU  mOSXLS  AKD  DOOIU. 

uc  rjtfc^r.'t?  aionL  There  ia  no  action  performed,  bnt  has  a 
»>->:  '.- .  1:1c  3i«:c:Tea  ue  the  special  jarisdiction  of  morality. 
Sv^  k:-;i^=v  ii-u:i«^  :u\i  rinuiore  are  symbols  of  irbat  is  moral, 
«au  ^t  -  a.  i  T;i'.u:iiuc  v:iTi  minister  to  right  or  wrong  feeling. 
*',-  T--^.:i^  aac  »iL>ni*  za  as,  ministering  to  onr  comfort  or  lui- 
tr*.  ;i'Att.'U9  01  X:  emodoni  of  pride  or  gratitude,  of  selfishness 
T  tt::..-  .  uuai^s  jc' i«ii-iudalgence,  or  merciful  remembrances 
'i.    .'!.  i^^i'-'  Mill  the  liesdtute. 

'i  ■-.':*■  UlU-^  M:ts  "apr.'u  and  ioSaences  ns.  God's  great  law  of 
^jinti-a.-u  .uivi  jarmoDy  t^  pt'ient  and  inflexible  ss  His  law  of 
;,m>.iE*i:i.'u.  V  A.>uteiii.-e  <;QibiHiTing  a  noble  thongbt  stirs  our 
H^v^.. .  .■  -.iv'iMf  tuadtf  by  a  child  frvts  and  exasperates  us,  and  infln- 

V  -tt'iiu  ^'i  >f>intual  objivt:!.  iuflaenceti,  and  relations  lies  aroand 
■<».  u\.  H^!  .ill  Kai-iu'ly  doem  it  to  be  so ;  but  he  only  lives  a 
.  ii«.  nix\i  !i[\ .  likv  that  \>(  gt'uius  and  poetic  inspiration,  who  com- 
■uLut^>  ^itti  iIk-  si>iritudl  ^vm'  around  him,  hears  the  voice  of  the 
>t',i-:  u  o*n*  A>mid,  sot's  its  signs  in  every  passing  form  of  things, 
ui\i  tvi^  !i»  iiiititiltM*  in  alt  action,  pa^ion,  and  being.  Very  near 
ii>  '.«»  It-  till'  iiiini'tf  v>t'  wi»lom  ;  unsuspected  they  lie  all  around  us. 
l'»Kif  lA  .» .-a-i-rt'i  ill  the  simplest  things,  a  wonder  in  the  plainest, 
,«i>i.iMit  It)  iIki  diilk'st. 

M .-  Aiv  idl  iiauifally  jk-ekora  of  wonders.  We  travel  far  to  see 
iiio  !ti.»;.i.iv  i>l'  old  iiiiiis,  the  venerable  forms  of  the  hoary  moun- 
miiiv  iH'i*!  waivr-fallji,  aiid  galleries  of  art.  And  yet  the  world- 
«,>ii,U'i  !.■*  ;*ll  aiviiiid  us ;  the  wonder  of  setting  suns,  and  evening 
\i,*ii,  >•!  I  Ik-  iiut^io  spriiij;-tiiue,  the  blossoming  of  the  trees,  the 
»ii«u.<v  iii*ii»i\'it»ttUi>H»  of  the  moth;  the  wonder  of  the  Infinite 
l»i\iuin  itiitl  ol"  lli»  boutiiUcss  n?velatiou.  There  is  no  splendor 
tv»('i>«t  I  l»iti  «  I'ii'li  »'l»  its  morning  throne  in  the  goldeu  East ;  no 
^^^.^^l>-  ■.iiMiiiu-  i*i  iliiil  of  lleaveii ;  iio  beauty  so  fair  as  that  of  the 
vinliKi,  I'Ksw'imiii;  iHi'ih ;  iio  place,  however  invested  with  the 

^,„ n  .>{  t>Kt  luiu',  tike  that  home  which  is  hushed  and  folded 

«,i)t>ii  ill.'  .mlnmv  of  iIk-  Immblest  wall  and  roof. 

\iiil  .til  iln'«o  aio  I'Ui  Ihe  symbols  of  things  far  greater  and 
lii^tf  '■  Vlt  u  t'lii  ilii-  I'lotliiiig  of  the  spirit.  In  this  vesture  of 
I. III.'  >•  nii4|>|>i'd  (liv  uuinovtal  nature:  ill  this  show  of  circum- 
«i.ni.--  .tuvl  li'i  ui  niiuuU  tt-vealiHl  the  stupeniloiis  reality.  Let  man 
)ii.i.  l>..  4.  lio  M,  11  hung  MHtl,  i-ommuuing  with  himself  and  with 


pRiNOB  or  JSaUSUBIL 


S45 


God,  and  ha  vision  becomes  eternitj;  bi»  abode,  lullnity;  bia 
homo,  tho  bo3om  of  ftll-i-mhriiciug  love. 

Tbe  great  pruljWtii  of  HunianJtv  is  wronghtouL  in  the  bnmbleat 
aijodei ;  no  more  than  thiei  iri  done  in  the  highest.  A  hutiiHn  hcnn 
throbs  Inmcuth  the  bt-ggar'a  giibunlini!;  ami  that  and  uo  moru  Htiri 
vritb  ita  beating  tbc  I'rinOL*''!  mutitlc.  Thc>  Ixiitity  of  how,  Oie 
■harm  uf  FricQdfhiiJ,  tlic  eorrcdncaa  of  tiorruir,  tlit-  hcroiem  of 
i*ttti«noe,  tbe  noblv  Sielf-sacrilict;,  those  aiul  tbeir  like,  atoii«,  make 
life  lii  li«  )ir«  iudMd.  and  uk  ita  gruudeur  uod  lu  [Mxri^r.  Tboy 
are  the  pHc«K-s«  lr«i*urw*  utid  glorj  of  hunianilT;  aud  they  an* 
Hot  tbingg  orooiidiijon.   Alt  plaoeaaud  uU  scviwn  are  aliktt  clothed 

ith  tbc  gmudi-ur  and  ctiarm  of  virniM  aueh  as  tiicac. 

The  m  itUuu  ocrasiMoa  will  come  (u  ue  all,  in  the  ordinary  putlu 
of  >.>ur  life,  ID  our  bonice,  nud  by  our  lir^sideSi  vrherciu  vrc  maf 
act  ae  nubty,  as  if,  all  our  lir«  long,  we  led  armies,  sat  in  eenal«s, 
tu-  Tinted  bcdH  of  Biclcai*ss  and  jmin.  Varying  every  buur,  tbe 
mllliou  ODCudouB  will  cume  in  which  wu  may  restraio  our  pas- 
sioiiBi.  flulMlitc  our  bc-uiU  to  geiilli-ness  and  {latienov.  n?sign  our 
oTm  iutrn'si  for  uiiotber's  advantage,  efcak  words  of  kititlncc^  uud 
widdom,  raise  the  fallen,  «heer  the  fainting  and  aick  in  spiril,  and 
•fifli'!!  nml  ajswiiagi.'  the  weariiipsa  and  liitti-rnuia  of  thtir  mortal  lot. 
To  every  Masun  there  will  bo  i>j)por(uuity  L'noiigh  for  tbfse.  They 
cannot  be  written  on  Ills  tomb;  but  tbey  will  Ik;  writlf^n  deep  in 
the  hearts  of  luvu.  uf  fnentla.  of  cbitdrun,  of  kindnrd  all  aruuud 
tiino.  in  tJiti  lK>iik  of  tbc  grt-ut  uccuunt,  and,  in  thtii-  tlcrual  intlu- 
ciicos,  on  the  great  |>iu;<  tn  uf  tbc  uuivcrfiD. 

To  aueh  a  Jftstiny, at  l.-ft.*h,my  Brethren, let  D|i|U|0pJret  TheK 
laws  of  MaAonry  bit  nn  itil  ptrire  to  obey  I  And  so  may  onr  hoorts 
become  true  temples  of  the  Living  Qodt  And  may  He  enoourog? 
onr  seal,  lastaitt  our  hopes,  and  assure  na  of  (ruooeail 


EMiaOI  or  IBE  BAST  AKD  WKST. 


S4T 


niltd  the  miiitlB  of  nu-h,  oiitl  wliusc  ruin»  i-ncumlwr  the  plains  of 
lilt)  j^rtuL  I'ikSt,  lu  lliv  bi-uki'U  culiimuu  uf  I'uliuyni  itud  Tiulmor  Ho 
bltttcbiitg  ou  tlie  sands  of  Ibe  deeerU  Tlic^  rieo  bclbre  ns,  those 
old,  etruD^ri^,  myaU'riuiis  <:r«tuU  and  faiths,  shrouded  in  th«  taista 
of  tuitujuiti.,  and  bUlUc  dimly  Bud  uud<-tjui--d  along  Lh<>  line  which 
dirideB  Time  frutu  Eternity;  and  funns  of  sLmnge,  irild,  startling 
licautT  miDglo  in  ihu  iiul  tlirong  vf  figures  with  «])uj»ea  monstrous, 
^rTit<-8<)Uc.  mid  hidixing. 

Tbd  ndigioD  tau^'ht  by  M»ees,  which,  liko  tko  lawe  of  Kg}-pt, 
rimiiciaM  tbo  principle  of  eschision,  borrowed,  al  erery  puriod 
of  iu  exist oDf-'i'",  fnmi  all  Ihe  ert'^'^ddi  with  whif  H  it  oamc  in  tontact- 
Wliilt?.  tiy  the  studies  of  the  hnnied  itnd  wise,  it  t<Qrtcbed  iticif 
with  the  moHt  admirable  principlen  of  the  rdigiona  of  Hgrpt  and 
A«im  it  WM  chaii^'d,  in  tite  wanderings  of  ihu  Peoplf,  by  every- 
thing that  wait  most  impure  or  eMnctivein  the  pagan  niaDnvra 
and  8U|wmiti.)nB.  It  wiis  onw  tiling  in  the  timos  of  Mosps  and 
AaRMi,  another  in  those  of  l>avid  and  Solomon,  nod  still  i^nothcr 
in  tliuso  of  ]>Hniel  and  Phtlo. 

Al  the  time  when  John  the  tiiiptist  made  his  nppcaruocc  iu  the 
dnrr),  nour  the  chores  of  the  Dead  S<rA,  nil  the  old  philugojihinil 
and  rrligtous  systems  were  approximating  tuwnrd  each  other.  A 
general  lost^itiido  inclined  the  minds  of  all  toward  lhe<4inetude  of 
that  mnul^iiuiittiuti  of  dootrincd  for  w hieli  the  etpcditions  of  Alex- 
ander and  th«  more  jwaoefnl  opcurrencee  that  fidlowed,  with  the 
ntlablibhnii-nl  in  Asia  and  Afri<u  of  many  Oreoiuu  dyuuiilieii  and 
a  great  onniber  of  Grtoian  ooloniea,  had  pn>pared  the  way.  Aflir 
thi-  inlrrmingliug  of  liifft-n-ut  iialiDOS.  which  rteulled  from  thi- 
woTA  of  AlfsatidiT  in  il)rLT-<)iiiirt4:r8  of  the  (;li>bc,  the  docli'iiies  of 
Utvroe,  of  Hj^ypt,  of  Pertsia.  and  of  India,  m«t  and  intti'rmiiigled 
rwrrwheiv.  All  llu-  barricre  that  bad  formerly  k<'pt  the  nations 
ajwrt,  WGr«  thrown  down;  and  nhile  the  People  of  the  Weat 
readily  connttcled  Uieir  faith  with  thuse  of  the  East,  those  of  the 
Ori(*nt  hoKtGm'd  to  learn  thy  trjdiliunn  of  Rome  and  the  legenda 
of  Athens.  While  the  Piiiluflupiii-rs  of  (Irrt-ee,  all  (exeopt  the 
dtaoipW  of  Kpicums)  mure  or  Ivas  Plalonists,  si-ized  eaircrly  upon 
tlie  Udieffl  and  doctrines  of  the  Eaet,— tJie  Jews  and  Egyptiuui!^ 
before  then  the  most  (nclnfliTeof  all  peoples, yielded  to  that  ccleot- 
iara  wbich  pravailed  among  tlieir  maalers,  the  Greeks  and  Romans. 

Uniler  tlip  ianiB  infiucncea  uf  toleration,  cvon  those  who  em- 
hnkccd  Uhriatinnity,  mingk-d  together  the  old  and  the  now,  Ohriii* 


348  HOBALS  AND   DOGKA. 

tianitj  and  Philosophy,  the  Apostolic  teachings  and  the  traditions 
of  Mythology.  The  man  of  intellect,  devotee  of  one  system, 
rarely  displaces  it  with  another  in  all  its  purity.  The  people  take 
snch  a  creed  as  is  offered  them.  Accordingly,  the  distinction  be- 
tween the  esoteric  and  the  exoteric  doctrine,  immemorial  in  other 
creeds,  easily  gained  a  foothold  among  many  of  the  Christians; 
and  it  was  held  by  a  vast  number,  even  during  the  preaching  of 
Paul,  that  the  writings  of  the  Apostles  were  incomplete ;  that  they 
contained  only  the  germs  of  another  doctrine,  which  must  rcceiTe 
from  the  hands  of  philosophy,  not  only  the  systematic  arrangement 
which  vaa  wanting,  but  all  the  deTclopment  which  lay  concealed 
therein.  The  writings  of  the  Apostles,  they  said,  in  addressing 
themselves  to  mankind  in  general,  enunciated  only  the  articles  of 
the  vulgar  faith  ;  but  transmitted  the  mysteries  of  knowledge  to 
superior  minds,  to  the  Elect, — mysteries  handed  down  from  gen- 
eration to  generation  in  esoteric  traditions;  and  to  this  science  of 
the  mysteries  they  gave  the  name  of  Tvatrit  [Gnosis]. 

The  Gnostics  derived  their  leading  doctrioes  and  ideas  from 
Plato  and  Fhilo,  the  Zend-avesta  and  the  Kabalab,  and  the  Sacred 
books  of  India  and  Egypt;  and  thus  introduced  into  the  boBom 
of  Christianity  the  cosmological  and  tlieosophical  speculations, 
which  had  formed  the  larger  portion  of  the  ancient  religions  of  the 
Orieut,  joined  to  those  of  the  Egyptian,  Greek,  and  Jewish  doc- 
trines, which  the  Neo-Platonists  had  equally  adopted  in  the  Occi- 
dent. 

Emanation  from  the  Deity  of  all  spiritual  beings,  progressive 
degeneration  of  these  beings  from  emanation  to  emanation,  re- 
demption and  return  of  all  to  the  purity  of  the  Creator ;  and, 
after  the  re-establishment  of  the  primitive  harmony  of  all,  a  for- 
tunate and  truly  divine  condition  of  all,  in  the  bosom  of  God; 
such  were  the  fundamental  teachings  of  Gnosticism.  The  genius 
of  the  Orient,  with  its  contemplations,  irradiations,  andintuitious, 
dictated  its  doctrines.  Its  language  corresponded  to  its  origin. 
Full  of  imagery,  it  had  all  the  magnificence,  the  inconsistencies, 
and  the  mobility  of  the  figurative  style. 

Behold,  it  said,  the  light,  which  emanates  from  an  immense 
centre  of  Light,  that  spreads  everywhere  its  benevolent  rays ;  so 
do  the  spirits  of  Light  emanate  from  the  Divine  Light.  Behold 
all  the  springs  which  nourish,  embellish,  fertilize,  and  purify  the 
Earth ;  they  emanate  from  one  and  the  same  ocean ;  so  from  the 


KKIOBTS  OF  THE  EAST  AND  WEST. 


940 


btMUm  of  the  DirinitT  emanate  so  tnanj  atreftma,  wliiolt  form  and 
flU  th*  D&iTer^e  of  IntclligCDCCS.  llehold  nambora,  wliic))  all 
omonflte  from  one  primitive  number,  all  reHemblc  it,  all  art!  oum- 
poMd  of  its  essFDC-c,  nnil  stitl  rarr  infinitely;  and  nCteranccs,  de- 
oonipvsable  into  fxi  many  8)-llaltIe8  and  elements,  all  coiituined  in 
the  primitite  Word,  and  elill  infinitely  rarions;  so  the  world  of 
InU-Uigeucca  pmanutcd  from  a  Primary  Intelligence,  and  they  a)I 
nriumble  it,  and  yet  display  an  inGuito  variety  uf  existences. 

It  rwlvcd  and  oombiovd  the  old  doctrines  of  tiic  Orient  and  the 
Oooideat;  and  it  roimd  in  many  pussa;:^  of  the  Gospole  and  tbo 
Paalonil  lutlcr^  a  warraot  for  doing  eo.  Christ  himevlf  epoko  in 
piirul>U-6  aud  allegories,  John  borrowed  the  enigmadcal  language 
of  the  FUtoiiiol»,  and  Paul  oflcu  indulged  in  incompreliensiblt' 
rbaiModiee*  the  mciuiingof  nhicli  could  have  been  clear  to  the  iui- 
tmtv*  ulonv. 

It  1b  admitted  that  the  cradle  of  GnoeUdsm  ia  probably  to  bo 
looked  for  in  8yria,  and  even  in  Pali^stine.  Most  of  ltd  expounders 
WT*>Ui  in  that  cr>rrupi»*d  form  of  the  Gruek  used  by  the  Hetlcnistia 
Jevs,  and  in  .the  Scptuaj^'int  and  the  ^'«w  Teatamont;  and  tbttre 
vaa  a  striking  luialoj^y  bctwiKSD  thtir  doutritirs  and  those  of  the 
JiidAH>-K},'yiiliuu  I'liilu,  of  Aksuiidriu;  it«<-<lf  the  a%-at  uf  three 
echo«>ls,  at  ^>nw  phibiiophic  and  rctigiou» — Ibc  Greek,  the  iDgVp- 
t-tun,  and  the  JovriBb. 

Fythagnrnii  and  Plato,  the  most  mystioal  of  the  Greeian  Philos- 
iipbcn  (tbn  liiller  heir  to  the  doctrinea  of  the  former),  and  who 
luul  trarclWd,  the  Intior  in  Kgypt,  and  the  former  in  Phoenicia, 
India,  and  Persia,  aleo  taught  the  rsolcric  dactnno  and  thi>  distinc- 
tion bctwciL-n  the  initiated  and  the  profane.  The  dominant  doc- 
Lrioetf  of  PlatotiisEn  vcrv  found  iu  Qnotticijin.  IJDiuiutioD  of 
Tntflli^-nops  from  the  bosom  of  the  Deity;  the  going  iL'^tray  in 
vmr  and  the  Bufli-riogs  of  spirits,  so  long  us  Ibvy  are  remote  from 
Qud,  and  impriaoDRd  in  matli^r:  rainiuid  long-continned  efTorts 
to  nrrivi- ut  thi^  knowledge  of  tlm  Truth,  and  re-cnl«r  into  their 
priniitiire  union  with  thi-.  Supreme  Ucing;  alliance  of  a  pure  and 
diricw  aoul  with  on  irralioaal  eonl,  the  seat  of  evil  daeiree ;  augeta 
or  demons  who  dwi^ll  in  and  goyern  the  pliinet^,  having  bat  an 
impiTfixit  konwlcdgc-  of  the  idoas  thai,  prosidod  at  the  creation ; 
rrgcncratioa  of  all  beings  by  tbvir  return  to  the  xiVikOf  twvrtp, 
Ptomnoi  noSins].  the  world  of  iDtclligeQcei,  and  its  Chief,  the 
Sapmoe  Being ;  sole  poaaible  mode  of  re*establi8hing  that  primi- 


260  MOEALS  AND  DOQHA. 

tive  harmony  of  the  creation,  of  which  the  music  of  the  spherei 
of  Pythagoras  was  the  image ;  these  were  the  analogies  of  the  two 
systems  ;  and  we  digcover  in  them  some  of  the  ideas  that  form  a 
part  of  Masonry;  in  which,  in  the  present  mutilated  condition  of 
the  symbolic  degrees,  they  are  disguised  and  overlaid  with  Qctioa 
and  absurdity,  or  present  themselves  as  casual  hints  that  are  passed 
by  wholly  unnoticed. 

The  distinction  between  the  esoteric  aud  exoteric  doctrines  (a 
distinction  purely  Masonic),  was  always  and  from  the  very  earliest 
times  preserved  among  the  Greeks.  It  remounted  t«  the  &bulonB 
times  of  Orpheus ;  and  the  mysteries  of  Theosophy  were  found  in 
all  their  traditions  and  myths.  And  after  the  time  of  Alexander, 
they  resorted  for  instruction,  dogmas,  and  mysteries,  to  all  the 
schools,  to  those  of  Egypt  and  Asia,  as  well  as  those  of  Ancient 
Thrace,  Sicily,  Etruria,  aud  Attica. 

The  Jewish -Greek  School  of  Alexandria  is  known  only  by  two 
of  its  Chiefs,  Aristobulus  and  Philo,  both  Jews  of  Alexandria  in 
Egypt  Belonging  to  Asia  by  its  origin,  to  Eg_\-pt  by  its  residence, 
to  Greece  by  its  language  and  studies,  it  strove  to  ^how  that  all 
truths  embedded  in  the  ])hilosophie8  of  other  countries  were  trans- 
planted thither  from  PaU'Stine.  Aristobulus  declared  that  all  the 
facts  and  details  of  the  Jewish  Scriptures  were  so  many  allegories, 
concealing  the  most  profound  meanings,  and  that  Plato  had  bor- 
rowed from  them  all  his  finest  ideas.  Philo,  who  lived  a  century 
after  him,  following  the  same  theor}',  endeavored  to  show  that  the 
Hebrew  writings,  by  their  system  of  allegories,  were  the  true 
source  of  all  religious  and  philosophical  doctrines.  According  to 
him,  the  literal  meaning  is  for  the  vulgar  atone.  Whoever  has 
meditated  on  philosophy,  purified  himself  by  virtue,  and  raised 
himself  by  contemplation,  to  God  and  the  intellectual  world,  and 
received  their  inspiration,  pierces  the  gross  envelop  of  the  letter, 
discovers  a  wholly  difierent  order  of  things,  and  is  initiated  into 
mysteries,  of  which  the  elementary  or  literal  instruction  offers  bqfc 
an  imperfect  image.  A  historical  fact,  a  figure,  a  word,  a  letter,  a 
number,  a  rite,  a  custom,  the  parable  or  vision  of  a  prophet,  veils 
the  most  profound  truths ;  and  he  who  has  the  key  of  science  will 
interpret  all  according  to  the  light  he  jKissesses. 

Again  we  see  the  symbolism  of  Masonry,  and  the  search  of  the 
Candidate  for  light.  "  Let  men  of  narrow  minds  withdraw,"  he 
says,  "with  closed  ears.     We  transmit  the  divine  mysteriee  to 


KKIUIIT  or  THB   BA8Z  IMO  WEEST. 


S6l 


ibon  who  bare  recciTctl  tbe  sacred  initiation,  bo  Uio«e  who  pnio- 
Uec  IniB  pictT,  and  vho  are  not  enslaved  by  the  empty  truppiuga 
of  wurd«  or  the  preconceived  dpinions  of  tlio  pagaas." 

To  Philo,  the  Snprcmc  Being  vaa  tbe  Primitive  Light,  or  the 
Ardietfpft  of  Light,  Source  whunce  the  rays  emaoute  that  illa- 
tninate  Soula.  Ho  iras  also  Die  Koul  or  the  roivorEu,  and  aa  snch 
ucti^d  ill  alt  its  parta.  Ue  UiaiSL<lf  tills  and  limits  Ms  wliule  Bt^ing. 
His  Povera  and  ViriuM  fill  und  ponvtrate  all.  Thvw  Fovcra 
f^.Mjidf,  diinftnicifl]  are  Spirita  diatinct  IVum  God.  the  "Idwia"  of 
ria(t>  porsouitiLil.  Uv  is  without  bogiuniog,  and  lives  in  Uie  pro 
totrpe  of  Time  [oiu*,  nion]. 

tlie  iraagp  is  tttk  Wobd  [Asj-fif],  ii  form  more  brilliaut  than 
tin  ;  that  not  being  the  purr  light  This  T.oflOS  dirella  in  God  ; 
IW  th«  Supreme  He'mg  makvs  to  nimself  within  his  Inte1ligonc« 
the  iT^K's  or  idi.'us  of  erorything  that  i%  to  booome  reality  in  tbla 
World.  Tb«  Logos  is  the  vpbioU  fay  irhich  God  aoto  on  the  tJni- 
Trnw,  and  ma;  bfi  compared  to  the  spr^ech  of  muti. 

The  LoQoa  bciti":  the  World  of  Ideas  [^fiiAs  i.itiijrt(],  by  means 
wbrwof  tiiyd  hue  created  vifiiblv  things,  He  is  the  moat  ancient 
God,  in  coniiurifion  wilb  the  World,  which  is  the  youngest  peo- 
d  action.  TUft  Looos,  Cliitf  0/  InfelUfftnc^  of  which  He  is  the 
[;«nL>nil  rrpivBciitative,  ia  named  Afeittnget,  lypt  and  rrpresenta- 
fim  of  all  spirits,  eveo  those  of  mortals.  He  is  also  styled  the 
mm-  ' '  primitive  man,  Adam  Kadmon. 

I..  -Wise.    The  wiedom  of  roan  is  bat  the  reflection  and 

imagv  uf  that  of  Qod.  He  is  the  Father,  and  Utg  Wisdom  the 
■nnlher  of  crratioD :  fur  Us  united  Qimsell*  nith  Wii^dom  [.Tfrsia, 
Sophia],  ntid  communicated  Ut  it  the  gemt  i>r  creation,  and  it 
brought  furlh  the  moterial  world,  lie  created  the  ideal  world 
oblr,  and  Caused  the  roattrinl  world  to  be  made  real  aHer  its  type, 
by  Hid  LoaoB,  which  is  Ilia  speech,  and  at  the  sumo  timt'  the  idva 
of  Id''U4,  the  Intollretnal  World.  Th«  Intellectual  City  was  but 
thf  Thought  of  the  ArehitocI,  who  meditated  tbe  crention,  acoord- 
iug  10  thai  plan  of  the  Material  City. 

*Vh»  Word  is  not  only  the  Creator,  but  occupies  the  place  of  the 
Bapmne  Being.  Through  Uira  all  the  Powers  and  Attributes  of 
'  flod  act  On  the  nth'T  nido,  a»  tirst  rcprest-ntalivo  of  the  Uumau 
Family,  He  ii  the  Protector  of  men  and  their  Shepherd. 

G«>d  giTti  to  mim  th«  Soul  or  InU'lligenoe,  which  exists  bofore 
tbe  body,  and  which  he  unites  wilb  the  body.    The  raoeouing 


252  UOBALS   AND   DOOU.l. 

rrincipic  comes  from  God  through  the  Word,  and  commanes  wiih 
(iod  and  with  the  Word;  but  there  is  also  in  man  an  irrational 
Principle,  that  of  the  inclinations  and  passions  which  produce 
disorder,  emiinating  from  inferior  spirits  who  fill  the  air  as 
ministers  of  God.  Tlie  bodj,  taken  from  the  Earth,  and  the 
irrational  Principle  that  animates  it  concurrently  with  the  i»- 
tional  Principle,  are  hated  by  God,  while  the  rational  soul  which 
He  has  given  it,  is,  as  it  were,  captive  in  this  prison,  this  coffin, 
that  encompasses  it.  The  present  condition  of  man  is  not  his 
primitive  condition,  when  he  was  the  image  of  the  Logos.  He 
has  fallen  from  his  first  estate.  Hut  he  may  raise  himself  again, 
by  following  the  directions  of  Wisdom  [^B^jm]  and  of  the  Angels 
which  God  has  commissioned  to  aid  him  in  freeing  himself  from 
the  bonds  of  the  body,  and  combating  Evil,  the  existence  whereof 
God  has  permitted,  to  furnish  him  the  means  of  exercising  Am 
liberty.  The  souls  thiit  are  purified,  not  by  the  Law  hut  by  light, 
rise  to  the  Heavenly  regions,  to  enjoy  there  a  perfect  felicity. 
Those  that  persevere  in  evil  go  from  body  to  body,  the  seats  of 
passions  and  evil  desires.  The  familiar  lineaments  of  these  doo- 
trinOB  will  be  recognized  by  all  who  read  the  Epistles  of  St  Paul, 
who  wrote  after  Philo,  the  latter  living  till  the  reign  of  Caligula, 
and  being  the  contemporary  of  Christ. 

And  the  Mason  is  familiar  with  these  doctrines  of  Philo :  that 
the  Supreme  Being  is  a  centre  of  Light  whose  rays  or  emanations 
pervade  the  Universe ;  for  that  is  the  Light  for  which  all  Masonic 
journeys  are  a  search,  and  of  which  the  sun  and  moon  in  our 
Lodges  arc  only  emblems :  that  Light  and  Darkness,  chief  enemies 
from  the  beginning  of  Time,  dispute  with  each  other  the  empire 
of  the  world  ;  which  wc  symbolize  by  the  candidate  wandering  in 
darkness  and  being  brought  to  light:  that  the  world  was  created, 
not  by  the  Supreme  Being,  but  by  a  secondary  agent,  who  is  but 
His  Word  [the  Kayo?'],  and  by  types  which  are  but  his  ideas, 
aided  by  an  Intelligence,  or  Wisdom  [2'oipia],  which  is  one  of 
His  Attributes;  in  which  we  see  the  occult  meaning  of  the  ne- 
cessity of  recovering  "  the  Word  ;"  and  of  our  two  columns  of 
^TKENOTH  and  Wisdom,  which  are  also  the  two  parallel  lines  that 
bound  the  circle  representing  the  Universe:  that  the  visible  world 
is  the  image  of  the  invisible  world ;  that  the  essence  of  the  Human 
Soul  is  the  image  of  God,  and  it  exist^'d  before  the  body ;  that  the 
object  of  its  terrestrial  life  is  to  disengage  itself  of  its  body  or  its 


SNfGHT  OP  THE  BAST  MUD  VEST. 


8S8 


wlduv  :  nad  ihaL  it  nill  aisccnil  to  tlie  UcBTcnly  rvgioDs  vrlirn- 
ertr  it  ^all  bu  parifiod ;  in  whicb  wc  bc«  th«  meaning,  now  almuat 
f'irgotUn  in  uur  LodgoE,  tif  tbo  moUc  of  pr«]):initii>ii  uf  the  cundi- 
(Ut<  (*>r  apprenticeship,  and  bis  tc«U  and  puriflcations  in  the  first 
dogTM,  nccnnling  to  tlio  Ancient:  and  Accepttnl  Scottish  Rite 

Plilli*  iiicorp'trati'd  in  liis  i-cK-otism  iiful>cr  Kg^-plinn  norOrrrn- 
tal  fllemeiitfe  But  there  were  other  Jewinh  Teach«r«  in  Alexandria 
who  did  both.  The  Jews  of  Kgypt  were  Aligbtlv  jealous  of,  and  a 
little  hostile  to,  those  of  Palestine,  pnrliciilarlr  after  the  efectioii 
nf  the  HUictmiry  at  Ivcoutopolla  l>y  the  Qigti-Priest  OniAs;  and 
t)icrefi>ro  they  admired  and  magnified  those  sages,  who,  like  Jere* 
miab.  liml  resMlcd  in  Es:ypL.  "The  wi?«lom  of  Solomon"  was 
writti-u  lit  Alesiuidriu,  ami,  in  Ihe  tiniH  of  St  Jtromi-,  wim  uttrib- 
ntcd  Id  Philo;  bnt  it  oonlaiiis  principle!  at  variance  with  his. 
It  !'  ■  Wiwloni.  iinJ  dniwut  l*tn-tm   its  cliildroii  iind  tbe 

Pr.  ...  •ame  iim-  of  di-niiirailiuii  tiiul  Kjirypt  had  lonj;  before 

laiight  to  the  JowB.  Thnt  di<linctiuQ  oxietcd  at  tlic  beginning  of 
Die  Mosaic  cr«ed.  Mu'^lish  him.«elf  WAsan  iititJHlo  in  ttieTnvot<-rief 
nf  Rgypt^  mg  \ic  vaa  rompoiled  to  Ite,  09  tho  ndoptivl  fion  of  the 
daughtiir  of  Phara^ih,  JTmuorin,  daagbtJ-r  of  Semxtris-fiamites ; 
who,  as  her  tomb  and  monnments  show,  was,  in  the  right  of  her 
infatil  buiiliund,  Rtrgunt  of  Tionvr  i'lgrjit  or  the  Ddtu  at  tlwt  time 
of  tbe  Hebrew  Prophet's  birib,  reigning  at  IleHopolis.  She  waa 
Mtu  ri;ti<.-Eg  on  bc-r  ti>nib  show,  a  Pricsteee  of  Uatoob  and 
!|ic  two  great  phmcviil  godrteescs.  As  hor  adopted  eon, 
ItTing  in  bitr  Palooe  and  prteence  forty  yean,  and  dnring  that 
ttniu  fecarO'.'lT  neqiiaintt^d  uUh  his  hn-lhren  tht- Jf we,  tlie  hiw  of 
Kgvjit  cumpL'lIed  hilt  initiaiion :  iind  «l>  find  iu  maii^  of  his  enacts 
nieiita  ilte  intention  of  preserving,  between  the  common  people 
noil  till-  miliati'4,  the  linv  of  »(-|)nnil ion  which  be  found  in  B,^}^)!. 
MuEbnli  iuiU  Ahiirua  hia  brother,  tliv  whole  h-rics  of  Hi^'h-I'i-iedls, 
the  (^nncil  of  the  7U  Elden,  Salomob  and  the  entire  succeasion 
of  Prophctiii,  wi?rD  in  poisoesinn  of  a  liijiher  eoienco ;  and  of  that 
sciencL-  Miuunr)'  in.  at  Ivast,  the  lineid  dficoodaut.  It  vtua  famlti- 
arty  known  as  titk  rxovledoe  of  tde  Wobd. 

AttOs",  lit  6rgt  Ihn  OvA  nf  Ijower  Egj-pt  only,  where  Moshah  was 
naml  [a  won!  that  in  Ildircw  mrans  Truth],  was  the  Supremu 
Ood.  He  woa  styled  "the  Velf^tiai  tjord,  %cha  iiliedx  Lipht  6» 
hill  '  'O     He  wa«  the  wmrcc  *>f  that  divine  life,  of  which 

th<  v(6t  ts  the  ay mbol ;  and  cbe  source  of  all  Power.    Ue 


354  UOBALS  AND  DOQMA. 

united  all  the  attribntea  tliat  the  Ancient  Oriental  Theosophy 
assigned  to  the  Supreme  Being.  He  was  the  w\sfUfi.a  (Pleronu), 
or  "FuUness  of  ihinffs,"  for  He  comprehended  in  Himself  eyery- 
thing:  and  the  LlOHi;  for  he  was  the  Sun-God.  He  was  un- 
chiingcable  in  the  midst  of  everything  phenomenal  in  his  worId& 
He  created  nothing ;  but  everything  emanated  from  him  ;  and  of 
Him  all  the  other  Qods  were  but  manifestations. 

,  The  Ram  was  his  living  symbol ;  which  you  seo  reproduced  in 
this  degree,  lying  on  the  book  witli  seven  seals  on  the  tracing- 
board.  He  caused  the  creation  of  the  world  by  the  Primitive 
Thought  [ewsicc,  Ennoia],  or  Spirit  [nvsuftM,  Pncuma],  that  issued 
from  him  by  means  of  his  Voice  or  the  Word  ;  and  which  Thought 
or  Spirit  was  personified  as  the  Goddess  Keith.  She,  too,  was  a 
divinity  of  LtffJU,  and  mother  of  the  Sun ;  and  the  Feaet  of 
Lamps  was  celebrated  in  her  honor  at  Sais.  The  Creative  Power, 
another  manifestation  of  Deity,  proceeding  to  the  creation  con- 
ceived of  in  Her,  the  Divine  Intelligence,  produced  with  its  Word 
the  universe,  symbolized  by  an  egg  issuing  from  the  mouth  of 
Ekepii  ;  from  which  egg  came  Phtqa,  image  of  the  Supreme 
Intelligence  as  realized  in  the  world,  and  the  type  of  that  mani- 
fested in  man ;  the  principal  agent,  also,  of  Nature,  or  the  creative 
and  productive  Fire.  Piibe  or  Re,  the  Sun,  or  Celestial  Light, 
whose  symbol  was  O,  the  point  within  a  circle,  was  the  son  of 
Phtha  ;  and  Tiphe,  his  wife,  or  the  celestial  firmament,  with  the 
seven  celestial  bodies,  animated  by  spirits  or  genii  that  govern 
them,  was  represented  on  many  of  the  monuments,  clad  in  blue 
or  yellow,  her  garments  sprinkled  with  stars,  and  accompanied  by 
the  sun,  moon,  and  five  planets;  and  she  was  the  type  of  Wisdom, 
and  they  of  the  Seven  Planetary  Spirits  of  the  Gnostics,  that  jrith 
her  presided  over  and  governed  the  sublnuary  world. 

In  this  degree,  unknown  for  a  hundred  years  to  those  who  have 
practised  it,  these  emblems  reproduced  refer  to  these  old  doctrines. 
The  lamb,  the  yellow  hangings  strewed  with  stars,  the  k-voo 
columns,  candlesticks,  aud  seals  all  recall  them  to  us. 

The  Lion  was  the  symbol  of  Athom-Rk,  the  Great  God  of  Up- 
per Egypt;  the  Hawk,  of  Ra  or  Phre;  the  Eagle,  of  Mendes; 
the  Bull,  of  Apis  ;  and  three  of  these  are  seen  under  the  platform 
on  which  our  altar  stands. 

The  first  IIermes  was  the  Iktelligence  or  Woed  of  God. 
Hoved  with  compassion  for  a  race  living  without  law,  and  wishing 


KMIUUT  Oy  Tlir.   KA8T   \XD  WBST. 


US 


to  (vttcfa  tlKHi  tlint  thcT  ii|iruiig  rii.ijn  His  boi»>in,  and  to  }iuiDt  nut 
to  tliem  tbv  wnr  tliat^  Uit>}-  shnnld  ;;<)  [llio  books  wliipli  the  Unit 
]I«'rue»,  tlie  suniu  witti  Kiiui'h,  liad  uritlvii  ou  Ihu  myttvrwaof 
tliviue  icience,  in  the  SHcrtnl  characters,  l»eing  unknown  to  those 
who  ItTcd  aHer  thu  ilnod],  0«d  n-nt  Lu  man  Oaiiiu  and  Ikis,  u:- 
c«tup«Die«l  by  Tuorii.  the  incarnation  or  t>:rD:elrial  n.-pctitioa  of 
Ihf  Urst  Hekjies  ;  irlto  taught  uku  the  arte,  scioucv,  aud  th«  Our- 
vmoQ^d  of  reti^oQ ;  and  tlu>n  aeciiudt.-(l  to  Ht-avcn  or  the  Muuu. 
Ottinis  waa  iliu  PriDL-iiilt  of  GimmL  Ttphos,  lik«  AUBJMAV,  WM 
ibt  priot-iidc  aud  M)urco  ut  all  ihaL  ia  evil  in  tht>  moral  uiid  phys- 
ical onWr.  Lilfc  tlia  Salau  or  U  uueticism.  he  wu  cuofoiindod 
vith  MalttT. 

Vnmi  Kgvpt  or  Persia  the  nt-w  PlatontaU  borrowed  the  idea,  and 
tli«  GuoALivi  received  it  Crutn  them,  thai  mao.  in  his  terrestrial 
«arfer,  n  nnvfvm\elv  undor  the  iitllai-&c«  of  the  Moon,  of  Mer- 
cary,  of  Vi;tiiu,  of  the  Sun,  of  Man;,  of  Jupiter,  and  of  ^tuni, 
untU  be  finolW  reuchei  tho  Elysian  Fieldit;  an  ideu  again  symbol- 
unl  in  ihf  Seven  tv-jils. 

The  J(.-»«  of  Syria  and  Judca  wore  the  dirwit  prccumors  of  Qno«- 
tioirai ;  lUid  in  their  doctrine  were  am\Ai!  onvatal  elemeals. 
Tlivic  Jevi  had  liiwl  with  the  Orient, at  two  different  iw^riod*,  inti- 
tnal«  rvlatiou^.  fumihariziDj,'  them  Willi  thtt  doctrines  of  Asia,  and 
u«|M,'eiall}'  of  (riisldea  ami  ['ersia; — tlieir  forciKl  nviidoDce  in  Con> 
IibI  Aota  under  the  Assyriiin!^  and  Pertiiaiie;  and  their  Taliintiiry 
OiiiptTsinn  over  ihc  nhole  East,  when  subjects  of  ibc  Se!encid» 
aad  the  Uouiunii.  fjiving  nvar  two-lhirde  of  a  century,  and  many 
of  LbEdu  \ijug,  uft<:r«'ard,  in  Mesopi.'tamiat  the  cradle  of  their  race; 
ji|i«ul(tug  the  sumo  luiigiiugc,  and  their  childivn  reared  with  thi^sc 
fif  Uie  Chald^ns,  Aedyiiaut,  Medee,  and  Persiaos,  and  raceiviag 
rnim  tlii-m  tlii'ir  naiDux  (afi  tht;  uasu  of  Daiiayal,  who  waa  culled 
Bwluu9l5iir,  prur«B),  tbej  oect-ntrily  adopted  many  of  Lbu  iluc- 
trfnu  of  tlieir  onnquerare.  Thuir  deiM.'tiDdants,  u  Aara  and  Ka- 
Itamaiab  abnw  lu.  hardly  desired  to  leave  PerHJo,  wbi'o  liiey  were 
ulVoitvd  Ui  dii  Ml  They  bad  a  eiH-eial  jurisdiction,  and  goveruoni 
uad  jodgvg  takno  frotn  tbdr  own  poople ;  many  of  them  held  hif^li 
itfflee,  and  Ibiiirehildren  wnre  MluLiiled  with  thoiie  of  tht!  bighNt 
tiobU'K.  I>»nayHl  was  the  friend  and  mi^il^[e^  of  the  King,  and 
llie  Chief  of  the  College  of  the  Magi  at  nabylon ;  if  we  may  ho- 
lii-'  '     \   which  bcurs  bin  ii:inie,  and  trust  to  the  incidents 

rrl  .  I  -  hijjbly  ligumtivf  tuid  imaginative  ntyle.    Uordtcni, 

17 


256  HOBALS   AND   DOGMA. 

too,  occnpied  a  high  station,  no  lees  than  that  of  Prime  Miuister, 
and  Estiieror  Aetar,  his  cousin,  was  the  Monarch's  wife. 

The  Magi  of  Babylon  were  exponnders'of  fignrative  writings^ 
interpreters  of  nature,  and  of  dreams, — astronomers  and  divines; 
and  from  their  influences  arose  among  the  Jews,  after  their  reacoe 
from  captivity,  a  number  of  sects,  and  a  new  exposition,  the  mys- 
tical interpretation,  with  all  its  wild  fancies  and  infinite  caprices, 
'['ho  Aiofis  of  the  Gnostics,  the  Ideas  of  Plato,  the  Angels  of  the 
.Tews,  and  the  Demons  of  the  Greeks,  all  correspond  to  the  Ferouern 
of  Zoroaster. 

A  groat  mimber  of  Jewish  families  remained  permanently  in 
tlieir  ncwciiuiitry;  and  one  of  the  most  celebrated  of  their  8cho<ds 
was  at  Jtahylon.  They  were  soon  familiarized  with  the  doctrine 
of  ZoroHiit^'r,  which  itself  was  more  ancient  tlian  Kuros.  From 
iIk'  system  of  the  Zend-Avesta  they  borrowed,  and  subsequently 
gavi-  largo  development  to,  everything  that  could  be  reconciled 
with  their  own  faith;  and  these  additions  to  the  old  doctrine  were 
M(Kin  Hpn'iwl,  by  the  constant  intercourse  of  commerce,  into  Syria 
and  Pulestine. 

Ill  Iho  Zend-Avesta,  Crod  is  Illimitable  Time.  No  origin  can  be 
iiHHij^nnl  to  llim:  lie  is  so  entirely  enveloped  in  His  glory.  His 
niiliiri- and  attributes  are  so  inaccessible  to  human  Intelligence, 
ihtil  lie  can  Iw  only  the  object  of  a  silent  Veneration.  Creation 
tiH)k  place  by  emiituition  from  Him.  The  first  emanation  was  the 
)iriiiiiliv(!  Jjiijlity  and  from  that  the  King  of  Light,  Obmuzd.  By 
\\w  "Woiti>,"  Ormiizd  created  the  world  pure.  He  is  its  pre- 
*'rvi'r  and  judge;  a  Being  Holy  and  Heavenly ;  Intelligence  and 
Knowledge;  the  First-born  of  Time  without  limits;  and  invested 
witli  all  the  Powers  of  the  Supreme  Being. 

Still  he  is,  strictly  speaking,  the  Fourth  Being,  He  had  a 
/■'rrourr,  n  pre-existing  Soul  [iu  the  language  of  Plato,  a  type  or 
iihil  I :  and  it  is  said  of  Him,  that  He  existed  from  the  beginning, 
ill  iIh-  primitive  Xii^Ai.  But,  that  Light  being  but  an  element, 
mill  ilin  A'n/'wKpr  a  type,  ho  is,  in  ordinary  language,  Mfl^ir«/-J<»r« 
..f  ZKItOOANK-AKHERKNE.  Behold,  again,  "The  Word" 
I  if  MuHtiiiry ;  tlio  Man,  on  the  Tracing- Board  of  this  Degree;  the. 
|,milT  towanl  which  all  Masons  travel. 

lie  (Ti-atcd  afttT  his  own  image,  six  Genii  called  Am^Jtaspands, 
hIki  Niii'n)und  Km  Throne,  are  his  organs  of  communication  with 
inliti'ior  Hpirits  and  men,  transmit  to  Him  their  prayers,  solicit  for 


KSIODT  or  TUB   R.IST  AXn  IVKST. 


asT 


lliom  111*  favors,  imd  serra  thom  as  models  of  piirif  v  and  [K'rrcp- 
tit>n.  Thna  ve  have  the  Drmiourgas  of  GiKutttri^in,  unit  th<;  six 
ffnn't  Uint  assist  him.  Thcev  are  the  Ilobrcw  ArcbiingvU  of  the 
Ptiiucte. 

The  names  of  these  Afnshmpondi  are  Baliman,  Anlibeh<^gt, 
Schariv«r,  Sapaadomad,  KhoMad,  and  Atnerdnil. 

The  fourth,  ttieHo);  S&pakdomad,  cnutnl  th<>  first  maii  and 
wntnaiL 

Then  Ouwnsn  created  SB  TmU^  nf  whom  3(iTnsAS  is  tlio  chief. 
They  watch,  with  Ormvxd  and  the  Amfhatpnttda,  ojkt  thf  hnppi- 
lu-fti,  piirifT.  »nd  preserration  of  thr  world,  which  ie  nndor  their 
j-ftwmmcnl ;  und  they  arc  aUo  mnd«l}  for  mankind  and  inl^rpns 
UT*  (pf  iwn'i  prayevR  With  iViMro*  nnd  Ormuxrl,  they  make  a 
ptrntaa  [or  c*jniplele  numlier]  of  30.  corrrpponding  I"  the  tJiirty 
.iionn  of  the  Gnosticts  and  to  the  ogdoade,  dodfotdo.  and  dfcade  o( 
th^  Egyptians.  Mithras  iraa  tho  8iin-God,  invoked  with,  and 
Mh>a  confonndM  wilh  him,  b«»ming  the  object  of  u  special  wor- 
ship, and  colipBing  Ormnxd  himself 

*rhp  ihird  order  of  pnre  KpJrita  is  more  nnmt>roaB.  They  are 
the  Frronrrx.  ihe  Taouoins  of  Ormuxd,  or  the  Idkas  which  he 
wtowtriHl  U-fiiro  proocfding  to  (-he  creation  of  things.  Thflj  too 
lu*  ffuperior  to  men.  Thoy  protect  them  during  their  life  on 
t«r1b;  they  will  pnriff  tbi'm  from  ovilat  tht.'ir  rcflnrrootion.  Thej 
aretiiclr  tutdarv  genii, fVom  the  fall  (o  the  complete  rogcueratton. 

AnstVAK,  Booond-tKim  of  the  Primitive  Lights  eniannted  from 
it,  ]iarA  like  OliMHicn  ;  but,  prond  and  nmbitioti!,  yieldtrd  to  jefll- 
oney  of  the  First-horn,  For  liis  hatrevl  and  pride,  the  Ekrnal 
ntoUvtnncd  him  to  dwrll,  for  1£,000  years,  in  that  pmrt  of  space 
vbere  no  ray  of  light  reaches ;  the  black  empire  of  dorkoesB.  In 
that  pKriod  thestniggld  betveC'D  Light  tnA  Dark uttt,  ■Good  lUid 
Srii,  will  he  t«i-nilnat«d. 

AnRlHAK  scorned  to  imhmit,  and  took  the  field  against  Or. 
Mtrxo.  To  thi*  good  spirits  cnaited  by  his  Brother,  he  opjioscd  an 
itinamrmbjc  army  of  Kril  Ones.  To  the  ecTcn  Amshaspatidi  he 
ujipMiMl  icrtD  ArrMfi'*,  attached  to  thft  eevon  Planete;  to  the 
/»m/«  iind  Fertiv^rx  an  fiqniil  mimlwr  of  /Jer^  which  bronght  upon 
the  world  all  moml  iind  physicnl  evils.  Henc«  Foiwly,  Maladief, 
ImpvriCj/.  Envyt  Ckiufrin,  Drunkemuti,  FaUthood,  Calumny,  and 
Ihi-ir  horribjp  nrray. 

Thr  iDiagc  of  Ahriman  was  the  Dragon,  conronnded   bj  the 


268  MOEALS   ASD   DOOMA. 

Jews  with  Satan  and  the  Serpent-Tempter.  After  a  reign  of  3000 
years,  Ormazd  had  created  the  Material  World,  in  six  periods, 
calling  succpssively  into  existence  the  Light,  Water,  Earth,  plants, 
animals,  and  Man.  But  Ahriman  concurred  in  creating  the  earth 
and  water;  for  darkness  vas  already  an  element,  and  Ormnzd 
conid  not  exclude  its  Master.  So  also  the  two  concurred  in  pro- 
ducing Man.  Ormuzd  produced,  by  his  Will  and  Word,  a  Being 
that  WHS  the  type  and  source  of  universal  life  for  everything  that 
exists  under  Heaven.  He  placed  in  man  a  pure  principle,  or  Lift-, 
proceeding  from  the  Supreme  Being.  But  Ahriman  destroyed 
that  pure  principle,  in  the  form  wherewith  it  was  clothed ;  and 
when  Ormuzd  had  made,  of  its  recovered  and  purified  essence,  thi- 
first  man  and  woman,  Ahriman  seduced  and  tempted  them  with 
wine  and  fruits;  the  woman  yielding  first. 

Often,  during  the  three  latter  periods  of  3000  years  each,  Ahri- 
man and  Darkness  are,  and  are  to  be,  triumphant  But  the  pare 
souls  are  assisted  by  the  Good  Spirits;  the  Triumph  of  Good  is 
decreed  by  the  Supreme  Being,  and  the  period  of  tiiat  triumph 
will  infallibly  arrive.  When  the  world  shall  he  most  afflicted  with 
the  evils  poured  out  upon  it  by  the  spirits  of  perdition,  three 
Prophets  will  come  to  bring  relief  to  mortals.  SosiOSCH,  the 
principal  of  the  Three,  will  regenerate  the  earth,  and  restore  to  it 
its  primitive  beauty,  strength,  aud  purity.  He  will  judge  the  good 
and  the  wicked.  After  the  universal  resurrection  of  the  good,  he 
will  conduct  them  to  a  home  of  everlasting  happiness.  Ahriman, 
his  evil  demons,  and  all  wicked  men,  will  also  be  purified  in  a  tor- 
rent of  melted  metal.  The  law  of  Ormuzd  will  reign  everywhere; 
all  men  will  be  happy;  all,  enjoying  unalterable  bliss,  will  sing 
with  Sosiosch  the  praises  of  the  Supreme  Being. 

These  doctrines,  the  details  of  which  were  sparingly  borrowed 
hy  the  Pharisaic  Jews,  were  much  more  fully  adopted  by  the 
Gnostics ;  who  taught  the  restoration  of  all  things,  their  return  to 
their  original  pure  condition,  the  happiness  of  those  to  be  saved, 
and  their  admission  to  the  feast  of  Heavenly  Wisdom. 

The  doctnnes  of  Zoroaster  came  originally  from  Bactria,  an 
Indian  Province  of  Persia.  Naturally,  therefore,  it  would  include 
Hindu  or  Buddhist  elements,  as  it  did.  The  fundamental  idea  of 
Buddhism  was,  matter  subjugating  the  intelligence,  and  intelli- 
gence freeing  itself  from  that  slavery.  Perhaps  something  came 
to  Gnosticism  from  China.    "Before  the  chaos  which  preceded 


KK30BT  OF  THE  FAST  AKD  VTFST. 


150 


the  birth  of  n«a\'en  ami  Eartli,"  eays  Loo-Tspu,  "a  siugle  R'big 
uxutotJ,  imiDvneD  ond  gili^tit.,  iDiinovalile  tiud  ever  active — Lliv 
multirr  uf  tbe  uuiver^c.  J  ktiow  uor  its  name  :  litit  I  deslgnalv  it 
by  Uie  word  Haamn.  )1aji  lias  his  tjfpr  and  model  in  tbc  Eartli : 
Bwth  in  HeAven;  II<»tvi>n  in  l£e«s<n);  and  Reason  in  Itself.'' 
H*re  again  are  th«  Ferouert,  the  Ideat,  the  Awk» — the  Reasow 
or  IJCTELUCIESCE  [»««],  *»ILESCK  [%>)],  WOBD  [^t*?'^],  and 
WlKDUM  [ro»i<i]  of  the  QuoBlici 

TIip  dinniiinut  sj-sUm  aiiioitj,'  Ihf  Jews  afl«T  their  ciiptiritt  was 
lh«L  uf  ihe  Pharowliim  or  Phiiriai'os.  Whi-thtT  tht-ir  name  uiw 
drjiyi'd  from  thul  uf  tlip  Parsees,  ur  followers  of  ZorwistKr,  or  (V«im 
ionh!  other  suiirco,  it  ih  ci-rtaiii  Unit  thoy  hud  borrowijd  much  of 
their  doctrine  from  the  Prirsiaiis.  l.Wv-  th<'in  tliCT  c'ltiimeU  to  btt\'ft 
the  truloiire  and  rnVBtcrious  knowledge,  unknown  to  the  mas*. 
Ijke  them  iht-v  Ijnight  that  n  cuiwumt  war  wsj  waged  between 
tbe  Kmpire  of  (iuuil  mid  that  of  Kvil.  Like  Ihcm  their  sttribntcd 
the  siu  aiid  fall  of  man  to  tlie  demons  and  their  cbtcf ;  and  like 
thrm  thf-y  admitted  a  spwiiil  prtitTtion  of  the  rigliteotiis  l>r  in- 
rthur  beings,  a^'cnu  of  Jehovah.  All  their  doctrines  ou  these  anb- 
jMts  vcre  al  bottom  thoee  of  the  Holy  Rooks;  bat  gin^larly 
devtlo]t<-d  :  nud  the  Orient  was  oridentl;  the  maroe  from  which 
IhtfS*  development*  eame. 

Tltej  atyl«l  thenweWes  Inlfrprelfrs ;  a  name  indicating  their 
claim  to  the  pxrlnsive  possc-srion  of  the  trne  meaning  of  the  Holy 
Writings  by  yirtiie  of  the  oral  tmciition  whieh  Moses  hnil  reeciYed 
on  Mount  Sitial,  and  whichauooeAsiTe  generatioiis  of  Initiates  had 
Ir  ■  I  SB  iher  elaini'_'d.  tinalterod,  unto  them.     Their  vvry 

o-  I I'ir  belief  in  Hie  iiif1ni'nei:-8  uf  the  etnrs,  and  in  the  ira- 

tnortulity  ami  trunfinlgrulion  of  soutit,  their  ijitjem  of  augels  and 
tt"  I  "   ■  .  were  idl  fiirelpn. 

i'  'ii_i!se  mert-ly  fiiini  an  opposition  eMentially  Jewish, 
Co  thrfle  fureigu  tcachingd,  and  that  mixture  of  doctrines,  adopted 
by  till-  PhiiriHi-e'*.  iind  whicli  consHtutod  thr.'  popular  creed. 

We  ei>mi>  »l  laul  Iv  tbu  En-wrf^  ami  Thernpvuts,  with  whom  this 
dpgrm  U  partioidariy  coneerned.  Thiit  intermingling  of  oriental 
Bi  '  iiiil  rJlt".  uf  PiTulan  and  Tythagorean  opinions,  whieh 

m  nttil  ont  in  tilt  doctrines  of  I'lulo.  is  unmislnkiiblc  in 

the  orccda  oF  these  two  seote. 

TiK-y  ^fcrt;  lesj)  distiDgaighcS  bj  tattapbyiricnl  8i>eculatton»  llian 
hr  limpk-  meditations  and  moral  practices.    Bnt  tbc  latter  alwnja 


360  HOBALS  AKD  DOOHA. 

partook  of  the  Zoroastrian  principle,  that  it  was  necessary  to  free 
the  soul  from  the  trammels  and  inftuences  of  matter;  which  led 
to  a  a}'stcm  of  abstinence  and  maceration  entirely  opposed  to  the 
ancient  Hebraic  ideas,  favorable  as  they  were  to  physical  pleasares. 

In  geueral,  the  life  and  maoDers  of  these  mystical  associa- 
tions, as  Philo  and  Josephas  describe  them,  and  particularly  their 
prayers  at  sunrise,  seem  the  image  of  what  the  Zend-Avesta  pre- 
scribes to  the  faithful  adorer  of  Ormuzd ;  and  some  of  their 
observances  cannot  otherwise  be  explained. 

The  Therapeuts  resided  in  Egypt,  in  the  neighborhood  of  Alex- 
andria ;  and  the  Esseues  in  Palestine,  in  the  vicinity  of  the  Dead 
Sea.  But  there  was  nevertheless  a  striking  coincidence  in  their 
ideas,  readily  explained  by  attributing  it  to  a  foreign  influence. . 
The  Jews  of  Egypt,  under  the  influence  of  the  School  of  Alexan- 
dria, endeavored  in  general  to  make  their  doctrines  harmonize 
with  the  traditions  of  Greece  ;  and  thence  came,  in  the  doctrines 
of  the  Therapeuts,  as  stated  by  Philo,  the  many  analogies  between 
the  Pythagorean  and  Orphic  ideas,  on  one  side,  and  those  of  Ju- 
daism on  the  other :  while  the  Jews  of  Palestine,  having  less  com- 
munication with  Greece,  or  contemning  its  teachings,  rather  im- 
bibed the  Oriental  doctrines,  which  they  drank  in  at  the  source, 
and  with  which  their  relations  with  Persia  made  them  familiar. 
f  This  attachment  was  particularly  shown  in  the  Kabalah,  which 
belonged  rother  to  Palestine  than  to  Egypt,  though  extensively 
known  in  the  latter;  and  furnished  the  Gnostics  with  some  of 
their  most  striking  theories. 

It  is  a  significant  fact,  that  while  Christ  spoke  often  of  the 
Pharisees  "and  Sadducees,  he  never  once  mentioned  the  Essenes, 
between  whose  doctrines  and  his  there  was  so  great  a  resemblance, 
and,  in  many  points,  so  perfect  an  identity.  Indeed,  they  are  not 
named,  nor  even  distinctly  alluded  to,  anywhere  in  the  New  Tes- 
tament. 

John,  the  son  of  a  Priest  who  ministered  in  the  Temple  at 
Jerusalem,  and  whose  mother  was  of  the  family  of  Aharun,  was  in 
the  deserts  until  the  day  of  his  showing  unto  Israel  He  drank 
neither  wine  nor  strong  drink.  Clad  in  hair-cloth,  and  with  a 
girdle  of  leather,  and  feeding  upon  such  food  as  the  desert  afforded, 
he  preached,  in  the  country  about  Jordan,  the  baptism  of  repent- 
ance, for  the  remission  of  sins ;  that  is,  the  necessity  of  repent- 
ance proven  by  reformation.     He  taught  the  people  charity  and 


KtflGlIT  OF  THE  EAST  AND  WBST. 


SQl 


llbfcDilit;;  the  pnblicAOR,  jtusiic«4  eqniif*  und  fair  dealing;  ihc 
eclldierjf,  praou,  tmtti,  and  oontcntrnt-Jit;  to  do  viuleaou  to  noQ«, 
■cciuc  DODO  fidaclTi  und  U:  cootcnt  wjtb  thoir  (niv.  Uu  iucul- 
cal«dth«  ne<»Enty  of  a  virtnoua  life,  aad  th«  loUy  of  trtuting  to 
llieir  descoDt  frutn  AbradaiiL 

Ho  (IcDiJii iitA-d  butli  I*)i»rieiHfi  and  Saddiicces  us  a  gfui-raliun  of 
Ti|MT»,  tlii'fttU'ULHl  witli  till'  uiiger  of  tied.  Ue  baptized  thuac  tbat 
cwnTcaacd  tbeir  alns.  He  preuclied  in  the  fleaert ;  atid  therefore  in 
itu*  DouDtrv  wlierr  ihc  Ksa^ntis  lived,  professing  the  eame  dootrinf% 
llf  vu  imprisoned  iK^fvnr  Christ  bi-^'aii  t«  preach.  Mattbcir  iuvu> 
tkmi)  hint  wilbont  preface  or  explanation ;  as  If,  apparently,  liLi 
bivtory  was  too  woll  knon  ii  to  ac*nl  any.  "In  tliofitt  diiys,"*  h«- 
•ays,  "cunic  John  tli«  lluptititj  pretuliiiig  in  ibt*  wildernei^  of 
Jadva."  Hit!  discipti-j  frvi|Ui?ntly  fasted;  for  ve  find  them  vilh 
UiL'  iTiarm'i's.  L-uuiinf{  to  ■TfHiu  to  inquirai  why  his  disclpii'a  did 
out  fiut  us  oflcn  lis  thv-y;  and  he  did  not  dtnouuct-  Ifiem,  us  hie 
habit  vai  to  deuotmco  the  PhurucC4;  hut  anawvn-d  thcui  kindly 
mill  i^ntly. 

From  hie  priwti,  John  wnt  two  of  bis  difwiples  to  inqnirc  of 
Chriat :  "  Art  Ihon  he  that  U  to  come,  or  do  we  look-  for  another  ?" 
Chrixt  referred  them  to  hit)  mirncW  as  an  answer:  and  doclar^d 
Co  tiit  iM.tipIc  that  Jiihn  wus  u  pruphul,  and  more  Ihon  a  prophi;!, 
and  that  do  greater  man  had  uvcr  been  born;  but  that  tho  hum- 
h).  ''  riiuiwae  bis  superior.  Il«doclar«dhini  to  be  £liad,  who 
w  . 

-Jotin  had  denounced  to  Herod  bis  niarria^  with  his  brother** 
wife  nn  unlawful ;  und  for  this  he  was  imprisoned,  anil  llniilly  ere- 
imlod  to  gratify  her.  His  discipirs  biirii>d  him;  ami  Ilerod  and 
olhrn  tlioiight  hu  had  ri^en  from  thu  deud  and  appeared  u^in  In 
tbv  |)cr#>n  of  Christ.  Tim  people  all  n-giirdt-^d  John  as  a  prophet ; 
and  C'hrtiit  »il«nc<>d  the  Prie«tgand  l-lhU-n;  by  asking  iheni  wlioihor 
be  wat  inspired.  They  fearod  to  excite  th(^  auger  of  the  people  by 
aaying  tttat  ho  wu  not.  Christ  declared  that  ho  cam?  "in  the  nay 
of  righteuiuncss  ;**  and  that  the  lower  classes  believed  him,  though 
the  Priests  and  Phtirisers  did  nou 

Thus  John,  who  was  often  oonsultcd  by  Heroil,  .and  to  whom 
that  monarch  showed  gn^i  deference,  and  was  often  governed  by 
huadvion;  whose  doctrine  prevuled  Tery  extensii'cly  among  the 
people  and  tJio  ptiblicaus,  taught  sonis  creed  oM<>r  than  Cbris' 
tianity.     That  is  plain:  and  it  U  ^iially  plain,  that  the  very  large 


262  MORALS  AND  DOGMA. 

body  of  the  Jews  that  adopted  hie  doctrinea,  were  neither  Phari- 
8ees  uor  Sadducees,  but  the  humble,  common  people.  They  mos^ 
therefore,  have  been  Essenes.  It  is  plain,  too,  that  Christ  applied 
fur  baptism  as  a  sacred  rite,  well  known  and  long  practised.  It 
vas  becoming  to  him,  he  said,  to  fultill  all  righteonsnesa. 

In  the  18th  chapter  of  the  Acts  of  the  Apostles  we  read  thus: 
"And  a  certain  Jew,  named  Ajxtllus,  boru  at  Alexandria,  an  elo- 
quent man,  and  mighty  in  the  Scriptures,  came  to  Epbesna.  Thin 
man  was  instructed  in  the  way  of  the  Lord,  and,  being  fervent  iu 
spirit,  he  spake  and  taught  di/igently  the  things  of  the  Lord,  know- 
ing  only  the  baptism  of  John;  and  he  begun  to  speak  boldly  in 
the  synagogne ;  whom,  when  Aquila  and  Priscilla  had  heard,  tbey 
took  him  nnto  them,  and  exjtuunded  auto  him  the  way  of  Qod 
more  perlV-ctly." 

Translating  this  from  the  symbolic  and  figurative  language 
into  the  tnie  ordinary  sense  uf  theGn-L'k  lext,  it  reads  thus:  "And 
a  certain  Jew,  named  Apollos,  an  Alexandrian  by  birth,  an  eloquent 
man,  and  uf  extensive  k'uruing,  came  to  Ephesus.  lie  hud  learned 
in  the  mysteries  the  trne  doctrine  in  regard  to  God  ;  and,  being  a 
zealous  enthusiast,  hi-  sjwke  and  taught  diligeutly  the  truths  in 
rt-gard  to  tlie  Deily,  Ituving  received  nu  other  baptism  than  that 
of  John,"  lie  km-w  nothing  in  regard  tu  Cliristianity;  for  he 
had  resided  iu  Alexundria,  ami  liad  just  then  come  to  Ephesus; 
being,  probably,  a  ditieipk-  of  I'hilo,  aud  a  Therapeut. 

'•  That,  ill  ull  times,"  says  St.  Augustine,  '•  is  the  Christian  reli- 
gion, which  tu  know  and  follow  is  the  most  sure  and  certain 
liealth,  called  according  to  tliut  name,  but  not  according  to  the 
thing  itself,  of  which  it  is  the  name  ;  for  the  thing  itself,  which 
is  now  called  the  Christiau  rfligion,  really  was  known  to  the  An- 
cients, nor  was  wanting  at  any  time  from  the  beginning  of  the 
human  race,  until  the  time  when  Christ  came  in  the  flesh;  from 
whence  the  true  religion,  which  had  previously  existed,  began  to 
be  called  Christian  ;  and  this  in  our  days  is  the  Christian  religion, 
not  as  having  been  wanting  in  former  times,  but  as  having,  in 
later  times,  received  this  name."  The  disciples  were  first  called 
"  Christians,"  at  Antioch,  when  Btirnabas  and  Paul  began  to 
preach  there. 

The  Wandering  or  Itinerant  Jews  or  Exorcists,  who  assumed  to 
employ  the  Sacred  Name  in  exorcising  evil  spirits,  were  no*  doubt 
Therapcutae  or  Essenes. 


RXTQQT  OP  THE  EAST  AND   WERT. 


383 


*' Anil  it  aaan  tu  \m68,"  w«  road  in  rhe  I9th  ehu{ikT  of  the  Acts, 
Ti>r»>t  1  tu  4,  "that  while  Apnllos  wns  st  Cimntb,  Faal,  faanng 
liasBml  through  the  u|>j>tfr  pariA  uf  Asia  Minor,  came  tu  Ephi'^nn; 
Kiitl  tinding  ci-rUin  fiincipks,  be  satd  to  thorn,  'Uavu  ja  n-ci'i?cd 
the  ilolv  (Jb'wt  fliace  >v  bLvamc  Bdicvers?"  And  they  itaid  uatu 
iiita,  'Vic  bn-rv  nut  m>  mncK  lu  livaid  that  ttivrc  ia  any  Uoly 
Qhoit.'  And  he  snid  to  tbcm, '  [n  vhnt,  then,  were  yon  baptizid  V 
And  tbtiv  Bttid, '  In  John's  Itiiplisni.*  Thoii  said  I'ftuI,  'John  in- 
dn^\  Imptixcd  with  ihp  hiiptliim  of  rep^'ntanct*,  fliiying  to  the  pi?opli« 
tltat  they  filiunld  bc1i«>vu  in  him  nlio  was  to  come  ullur  him,  thul, 
in.  in  Jcsiu  Chriit.*  ^^'hfti  tlu-y  beanl  thifi,  they  were  baptised  in 
the  rianir  of  tlifi  I*<ird  .fcsus." 

This  ftiitji,  tiiught  by  John,  mid  eo  Qcsrly  Cbrict[aDity>  could 
haw  V>on  nothing  hiu  lhi>  doctrine  of  the  ]^!s()(rncs;  nnd  Utcn  can 
bv  no  doubt  thm  Jubii  bi'lrjut>i!-d  to  Ihiit  seel.  The  pliii^e  trhoru  be 
prmcJtMl,  hiB  mareratiousand  frugnl  diet^  the  doctrines  he  tunght, 
kU  prove  it  couelii&]%ely.  Thpre  was  no  uthe-r  sect  to  which  bt- 
cmtid  bare  Iwtoiigcd ;  certainly  none  so  numerous  as  his,  ezarpt 

Vie  bud,  Trom  the  tvo  letters  vhtti-ti  by  t^til  to  the  brethren  at 
CurtnCh,  (but  C'iiy  of  Luxury  and  Corrtiption,  that  there  wi!re 
ooutcntioDS  amuog  them.  Rivul  sc>cU  had  already,  about  the  37tU 
year  of  our  ur*,  rt-nnsl  tlietr  lieiDnere  there,  m  followeni,  lome  of 
Panl.  Bouie  of  Aptdlofc  and  aome  of  CcpLoj*.  Some  of  tbi-m  di-- 
uicd  the  rvAunvction.  Paul  nrgtxl  thi-m  loadhi-rv  to  tlie  doetriues 
lAQEfat  by  lilins^lf,  and  hnd  sent  Timotliy  to  them  to  bring  tbeiu 
afr  ir  r<-coiKctiou. 

■  ■  ^  tn  PunI,  Christ  wat  to  com«  again.  He  wm  to  put 
aa  Hid  to  Rtl  other  Principles  and  Powers,  ntid  Soalty  to  lleatli, 
and  tht-n  b«  Uitneelf  once  more  merged  in  God ;  who  should  ihf>a 
ht  aft  in  all. 

The  fomiu  anil  ceremoniea  of  the  Esscncs  were  eymViolical. 
Thcv  hiid.  iiiVvnling  lo  Phiiw  tbo  Jew,  four  di-gmTn;  themeiiiburs 
being  di^id-Kl  into  two  Ordtri!,  the  Practiei  and  'fhtrajxutxci ; 
Ibe  lattorteing  the  contemplative  aud  moilical  Brethren  ;  and  the 
fomii'f  tjip  tu'iive,  pnicliwil,  btisiiics«  men.  Tlicy  wore  Jews  by 
Inrlh  ;  and  hiwl  u  givater  afiVclion  for  each  othi>r  than  the  mem- 
bcn  of  a«iy  otiier  sect.  Their  brotherly  love  waa  intunMr.  Tbt-y 
ISltfilM  tbv  Oliristiau  law,  "I^tivp  one  anoth^-r."  They  dcfipiacd 
ridifa.     Ko  oue  was  tu  \x  found  amvug  tbc-mi  baviug  luore  than 


364  HOBALS  AND  DOOMA. 

another.  The  possessions  of  one  were  intermingled  with  those  of 
the  other;  bo  that  they  all  had  but  one  patrimony,  and  were 
brethren.  Their  piety  toward  God  was  extraordinary.  Before 
sanrisc  they  never  spake  a  word  about  profane  matters;  but  put 
up  certain  prayers  which  they  bad  received  from  their  forefathers- 
At  dawn  of  day,  and  before  it  was  light,  tbeii-  prayers  and,  hymns 
ascended  to  Heaven.  They  were  eminently  faithful  and  trae,and 
tlio  Ministers  of  Peace.  They  hod  mysterious  ceremonies,  and 
initiations  into  their  mysteries;  and  the  Candidate  promised  that 
he  would  ever  practise  fidelity  to  all  men,  and  especially  to  those 
in  authority,  "  because  no  one  obtains  the  government  without 
God's  assistance." 

Whatever  they  said,  was  firmer  than  an  oath ;  but  they  avoided 
swearing,  and  esteemed  it  worse  than  perjury.  They  were  simple 
in  their  diet  and  mode  of  living,  bore  torture  with  fortitude,  and 
despised  death.  They  cultivated  tlie  science  of  medicine  and  were 
very  skillful.  They  deemed  it  a  good  omen  to  dress  in  white  robea 
They  liad  their  own  courts,  and  passed  righteous  judgments.  They 
kept  the  Sabbath  more  rigorously  than  the  Jews. 

Their  chief  towns  were  Engaddi,  near  the  Bead  Sea,  and 
Hebron.  Engaddi  was  about  30  miles  southeast  from  Jerusalem, 
and  Hebron  about  20  miles  south  of  that  city.  Josephus  and 
Euaebiiis  spenk  of  them  as  an  ancient  sect;  and  they  were  no 
doubt  the  first  among  the  Juws  to  embrace  Christianity:  with 
whose  faith  and  doctrine  their  own  tenets  had  so  many  points  of 
resemblance,  aiid  were  indeed  in  a  great  measure  the  same.  Pliny 
regarded  them  as  a  very  ancient  people. 

In  their  devotions  they  turned  towaid  the  rising  sun ;  as  the 
Jews  generally  did  toward  t!ie  Tenijile.  But  tliey  were  no  idola- 
ters; for  they  observed  the  law  of  Moses  with  scrupulous  fidelity. 
They  held  all  things  iu  common,  and  despised  riches,  their  wants 
being  supplied  by  the  administration  of  Curators  or  Stewards. 
The  Tetractya,  composed  of  round  dots  instead  of  jods,  was  re- 
vered among  them.  Tliis  being  a  Pythagorean  symbol,  evidently 
shows  their  couneetion  with  the  school  of  Pythagoras;  but  their 
peculiar  tenets  more  resemble  those  of  Confucius  and  Zoroaster; 
and  probably  were  adopted  while  they  were  prisoners  in  Persia; 
which  explains  their  turning  toward  the  Sun  in  prayer. 

Their  demeanor  was  sober  and  chaste.  They  submitted  to  the 
6uperint«ndenee  of  governors  whom  they  appointed  over  them- 


EKIOHT  OF  THE  EAST  AXO  WEST. 


365 


wlTefi.  The  whole  of  their  IJrae  wbs  spent  in  labor,  mpdifntion, 
anil  prayer;  and  tbey  were  mosLsedulouslv  attentive  lo  erory  coll 
of  jiicltce  and  humunit}',  uod  every  mural  duly.  Thev  Itelieved 
tiL  tlic  unltr  of  Uuil.  'X'Uey  auppivsLtl  tli«  joiils  of  men  to  havi* 
rttlleti,  b;  a  disaelrouit  f»U-,  from  tbc  rt-gioDX  uF  purity  and  light. 
into  tlic  bodies  which  they  occupy;  duriiij;  tlicir  coatiuuaiicc  iu 
whivh  they  considi^rud  tliein  ounfinod  ili  in  a  prison.  Tht■^■for<■ 
they  did  not  ticHcTe  in  the  reatirrection  of  the  body;  bat  in  that 
of  the  sou)  only.  They  heHt-vcd  in  a  fiiture  (itsl«  of  revanls  am) 
paniithmcnts;  and  they  diaix-gardcd  the  ceremanic!)  or  external 
funiie  UDJuinvd  in  the  hiw  uf  MiMc-it  to  ho  oliecnrcd  in  tlie  wonihip 
of  Gvd;  fauldlng  thiil  thv  worda  of  thut  hiwgivi.T  wcro  to  hv  un- 
dent^iod  ia  ii  myswrioM  and  rcoondiie  gcnsc,  and  not  according  tu 
thcii"  liknil  nicaniiig.  They  ofl'ered  no  snoriIieo8,cJtcopt  at.  home; 
and  by  Diodilation  they  endt-nvored,  ns  far  ns  pogHbU>,  t«  isoJnli* 
tLe  «uul  from  the  hody,  and  cany  it  hack  (o  Oi>d. 

JSnsebins  broudly  admits  "  that  the  ancient  Theropentw  were 
Christians ;  and  that  their  nncietit  writings  wore  onr  Goepels  and 
EpifltUe." 

Thi'  Ersknm  woro  of  the  Eclectic  Sect  of  Philoeoplicrs,  and 
ludd  I'latu  Id  the  hif*ht?flt  estj.'eni ;  they  believed  Diut  truf  phi)oa- 
ophy,  the  greatest  and  mo«i  salutaiy  gift  of  God  to  mortals,  was 
flCfttlcred,  iu  various  portions,  through  all  the  different  Sects ;  and 
Ihst  it  was,  cotineqnently,  the  duty  of  every  wise  man  to  gather  it 
fron  the  several  quarters  wliere  it  lay  dinpei'sed,  and  to  employ 
it,  tbD6  reunited,  in  destroying  the  dominion  of  impiety  and 
Tie*. 

The  great  fesUraUof  the  Solstices  wore  ohserred  ia  a  dlstfn- 
gnisbed  manner  by  the  Ksseoes;  as  wonid  naturally  he  enp^xxied. 
from  the  faot  that  thry  reverenced  the  San,  not  hs  a  (jod,  bnt  as  a 
symbol  of  light  and  fire ;  the  fonntain  of  which,  the  Orientals 
lUppMtd  God  to  b«.  They  lived  in  conliueuce  and  abatinenof, 
and  bad  eslnblislinh'tits  similar  to  the  DloUQijlencs  of  the  earltf 
Cbriitians. 

Thr  writings  of  liie  Easenes  were  fhll  of  myftticiiin,  pnrahli3^ 
Buipnaji,  and  allcgorii^s.  They  believed  in  the  esoteric  and  exote- 
rio  iDciu)tofr>  of  ibo  Scriptures  ;  and,  ms  ne  hare  already  eaid,  they 
haul  a  warrant  for  (bat  in  the  Scriptures  themselTes.  They  found 
it  in  the  Old  Testament,  as  the-  Gno«tio#  found  it  in  the  N<^w. 
The  Christian  writerv,  and  even  Christ  himBe)f,  recognised  it  as  a 


266  MORALS  AND  DOQHA. 

truth,  that  all  Scripture  bad  an  inner  and  onter  meaaing.  Thus 
wp  find  it  said  as  follows,  in  one  of  the  Gospels : 

•*Unto  jou  it  is  given  to  know  the  mystery  of  the  Kingdom  of 
God  ;  but  unto  men  that  are  wil)ioui,  all  these  things  are  done  in 
parables ;  that  seeing,  they  may  sec  and  not  perceive,  and  bearing, 
they  may  bear  and  not  understand.  .  .  .  And  the  disciples  came 
and  said  unto  him,  'Why  spcakcst  Thou  the  truth  in  parables?' — 
He  answered  and  said  unto  them, '  Because  it  is  given  unto  you  to 
know  the  mysteries  of  the  Kingdom  of  Heaven,  but  to  Ihem  it  is 
not  given.' " 

Paul,  in  the  Itli  chapter  of  his  Epistle  to  tlic  Galatians,  speak- 
ingof  the  simplest  facts  of  the  Old  Testament,  asserts  that  they 
are  ati  allegory.  In  the  3d  chapter  of  the  second  letter  to  the 
Corinthiuus,  he  declares  himself  a  minister  (if  the  Kew  Testament, 
appointed  by  God  ;  "  Not  of  the  letter,  hut  of  the  spirit ;  for  the 
letter  killeth."  Origen  and  St.  Gregory  held  that  the  Gospels 
were  not  to  he  taken  in  their  literal  sense;  and  Athanoeitis  ad- 
monishes us  that  •'  Should  we  understand  sacred  writ  according  to 
the  letter,  we  should  fall  into  the  most  enormous  blasphemies." 

Busebius  said,  "  Those  who  preside  over  the  Holy  Sepulchres, 
philosophize  over  them,  and  expound  their  literal  sense  by  alle- 
gory" 

The  sources  of  our  knowledge  of  the  Kabalistic  doctrines,  are 
the  books  Jezirab  and  Soliar,  the  former  drawn  up  in  the  second 
century,  and  tlie  latter  a  little  later;  but  containing  materials 
ninch  older  than  thcnisolves.  In  tlieir  most  characteristic  ele- 
niL-nts,  they  go  back  to  tlie  time  of  the  exile.  In  them,  as  in  the 
teachings  of  Zoroaster,  everything  tliat  exists  emanated  from  a 
source  of  inlinitc  Light.  Before  everylliing,  ctisted  the  An- 
cient of  Days,  the  King  ofLkjiit;  a  title  often  given  to  the 
Creator  in  the  ZeiuJ-AvcsIa  and  the  code  of  Ww  Sabfeang.  With 
the  idea  so  exjircssed  is  connected  tlic  jiantheism  of  India.  The 
King  of  Light,  The  Ancient,  is  All  that  is.  He  is  not  ooly 
(he  real  cause  of  all  Existences;  he  is  Infinite  [Ainboph],  He  is 
Himself  :  there  is  nothing  in  Him  tliat  We  can  call  Tliou, 

In  the  Indian  doctrine,  not  only  is  the  Supreme  Being  the  real 
cause  of  all,  but  he  is  (he  only  real  Existence :  all  the  rest  is  illn- 
sion.  In  the  Kabalah,  as  in  the  Persian  and  Gnostic  doctrines, 
He  is  the  Supreme  Being  unknown  to  nil,  Ihe  "Unknown  Father." 
The  world  is  his  revelation,  and  subsii!    only  in  Him.     His  attri- 


KNIOHT  OF  THE   KASZ  A»D   WBST. 


S67 


hntes  arp  nproclucoil  tb^e,  with  diOViront  nioil  id  catkins^  iiud  to 
(lifr«n-uL  dt-gm>8,  to  tbat  Uie  Universe  u  Uis  IJolj  Si>li-iiilor :  it 
\i  bur.  Hid  MuuUe  :  but  it  muet  be  revviv J  In  iiliriicc.  All  bt-ioga 
have  einatiuted  rruru  the  Supreme  Being  :  The  iieun-r  n  Ix-ing  iit  lo 
nim.  ihv  Diure  pi.-rfect  it  is;  the  more  rcianto  iu  lli«  nmlo,  the  h'es 
it«  purity. 

A  my  of  Light,  nhot  from  the  Deity,  is  the  canuo  and  priacipio 
itT  uU  lliut  exifild.  It  is  at  oncv  Father  :md  MoUilt  »r  All,  in  Uiu 
KablitnvHttvnsv.  It  petietruleiievcr^' tiling ;  ami  withnut  it  notliiiig 
vmn  cxim  an  iiuluiiL  l-'ntm  thin  il»ublc  Fuhck,  dcjtigiistvd  by  ihu 
twii  parlAor  the  iv'unl  I.-.  II.-.  U.'.  iL-.  cmangUil  the  Fiu.sT'BORS' 
uf  Ui«l,  Lbi.*  UiiivLTiiuiI  I'oBM.  in  which  arc  oiDtaitaii  all  li<:iu^; 
U»*  I'ersiiui  and  I'laiwftic  Arclu-tyiw  ol"  thing*.  uiuUhI  with  Hi" 
Jnfit)it«  by  Uh<  priniitjrti  ray  of  I.igiiL 

1%'w  Firil-It'ini  is  Hip  Cn'a|.iv«  Agunt,  ConsHTviitor,  und  iiiii- 
matiiig  Principle  nf  tlie  UuiTcree.  It  is  tuk  LiciHT  on  Ijoht.  It 
poSM«w«tlie  three  Priniltive  Forces  or  the  Divinity,  Lioirr,  Sl'iHi:^ 
■aJ  LiFK  [+*■?,  riwuiio,  and  Z*.tJ.  As  it  has*  rcroived  what  it 
i;ive«j  Light  and  Lifo,  it  is  c<iuatly  ctpnsidervd  as  tlio  gt-ueratiro 
Aod  coticoptire  Priacipk',  the  l'rimitivi>  ^taa,  Adau  Kadmok. 
Ai  ^uch,  It  hat!  rovuiiled  it^df  in  l«ii  omaimitoii);  or  Sf>pkin)fh, 
which  arc  uut  ton  diSi-rent  beiiigt^  nor  uvi-ii  bciuga  at  all;  but 
•oarcM  of  life,  vc«eols  of  Otniiiputx!noe,  nud  typc«  uf  Grcatjuo. 
Thi'i  an*  Sovfrfii/tit!/  or  ll'tV/,  iVimhm.  ln/i^!liffeiuv,  BpniffHiti/t 
STrrrUfi,  flMMii/,  Viciiiri/,  Uhrt/,  I'tnnuHPttry,  iiiid  h'mpirf.  Tliese 
are  attribotcft  uf  (Sod ;  luid  tliia  kl<-'a,  that  God  r<'ve&U  Himself  by 
Hi-  imI  that  the  human  mind  osinnot  pn^oivc  nr  dirt- 

ci'ii  .  .  !  ; '  1  I \  in  his  workH,  but  only  his  tnndt'  of  riianill'Htin^ 
ninuirlf,  it  a  profound  TruUi.  We  knnv  of  tiiu  Invisible  only 
what  the  Vi«tble  ivvt^nls. 

U'iadom  was  cnlli'd  Sovs  and  TjOhos  [Nwc  and  ifch^f],  Intkl- 
UBTT  or  the  WoKU  Inteltiffenee,  flonrcc  of  tho  oil  of  anointing 
m|Minds  to  ihtt  Ilolv  niiost  of  the  Cliritilian  Fiiitb. 

iieauty  ia  represented  by  green  and  yellow.  Vietorff  is  Va- 
HOVAn-TsABAOTn:,  Uto  colomn  on  the  right  band,  the  cwlumn 
JitrAin  :  fHorff  In  ilw  ixshuna  linn i,  on  thv  U-Tt  hand.  And  thuti 
on r»yni>M>lsMpj)ear  again  in  Oi«  Kabahib.  And  again  the  Lioht, 
the  object  of  our  tabora,  appears  aa  tho  crcntivc  power  of  Doity. 
Tli«  iiirrl'-.  also,  waa  the  ^-ciul  symbol  of  the  first  Stphirah,  Ke* 
tbr-r,  or  Ihu  Crown. 


268  UOBALS  AND  DOQHA. 

Wc  do  not  further  follow  the  Kabalah  in  its  four  Worlds  of 
Spirits,  Aziluth,  Briak,  Yezirah,  and  Asiah,  or  of  emanaiiottj  crea- 
tion, formation,  &nd  fabrication,  one  inferior  to  and  one  emerging 
from  the  other,  the  snperior  always  enveloping  the  inferior;  its 
doctrine  that,  in  all  that  exists,  there  is  nothing  purely  materiul; 
that  all  comes  from  God,  and  in  all  He  proceeds  by  irradiation; 
that  ererything  subsists  by  the  Divine  ray  that  penetrates  crear- 
tion  ;  and  all  is  united  by  the  Spirit  of  God,  which  is  the  life  of 
life;  60  that  all  is  God;  the  Existences  that  inhabit  the  fonr 
worlds,  inferior  to  each  other  in  proportion  to  their  distance  from 
the  Great  King  of  Light :  the  contest  between  the  good  and  evil 
Angels  and  Principles,  to  endure  until  the  Eternal  Himself  comes 
to  end  it  and  re-establish  the  primitive  harmony;  the  fonr  distinct 
parts  of  the  Soul  of  Man ;  and  the  migrations  of  impure  sools, 
until  they  are  sufficiently  purified  to  share  with  the  Spirits  of 
Light  the  contemplation  of  the  Supreme  Being  whose  Splendor 
fills  the  Universe. 

The  Word  was  also  found  in  the  Phoenician  Creed.  As  in  all 
those  of  Asia,  a  Word  of  God,  written  in  starry  characters,  by  the 
planetary  Divinities,  and  communicated  by  the  Demi-Ghxls,  as  a 
profound  mystery,  to  the  higher  classes  of  the  human  race,  to  be 
communicated  by  them  to  mankind,  created  the  world.  The  faith 
of  the  Phcenicians  was  an  emanation  from  that  ancient  worship  of 
the  Stars,  which  in  the  creed  of  Zoroaster  alone,  is  connected  with 
a  faith  in  one  God.  Light  and  Fire  are  the  most  important  agents 
in  the  Phoenician  faith.  There  is  a  race  of  children  of  the  Light 
They  adored  the  Heaven  with  its  Lights,  deeming  it  the  Supreme 
God. 

Everything  emanates  from  a  Single  Principle,  and  a  Primitive 
Love,  which  is  tlie  Moving  Power  of  All  and  governs  all.  Light, 
l)y  its  union  with  Sjiirit,  whereof  it  is  but  the  vehicle  or  symbol, 
is  the  Life  of  everything,  and  penetrates  everything.  It  should 
therefore  be  respected  and  honored  everywhere;  for  everywhere 
it  governs  and  controls. 

The  Chaldaic  and  Jerusalem  Paraphrasts  endeavored  to  render 
the  phrase,  DEBAK-YAnovAH  [mn^  nn],  the  Word  of  God,  a  per- 
sonalty, wherever  they  met  with  it  The  phrase,  "And  God 
created  man,"  is,  in  the  Jerusalem  Targum,  "And  the  Word  of 
Ihuh  created  man." 

So,  in  ixviii.  Gen.  20,  21,  where  Jacob  says ;  If  God  {wT^  rem 


KXIGIIT  OF  THE   BAST  AVD  VEfT. 


369 


IVIB  Ai.aiii]  nill  be  with  me  . . .  then  xhiill  IiiuB  be  my  Amiiv 

[o'nHti'  -^  mrr  rrm  i  Uhth  Ihuh  Li  Lai-him]  :  and  this  8ton«?  shall 

OudV  Ooaae  fo'nSK  n'a  rrn'  •  ■  Ihih  Kith  Alhiu]  :  OnkeJo* 

impUras*-*  H,  "If  th*:  word  of  Iwcn  will  be  ray  help  ....  thee 

ac  Word  of  loua  shall  lit-  my  Ooil." 

So,  in  iii.  (JcD.  8,  for  '-Thu  Voice  of  tlio  Lunl  fiod"  [oM^K  nvr, 
liirn  Ai-oiMj,  wc  hare,  "The  Voioe  of  tho  Word  of  InTra." 

In  it  Wisdnm,  1,  "O  God  of  my  Faihei^  nnd  Lord  of  Mer^t 
rfao  hiul  Ufiiulo  nil  tilings  with  thy  Word  , .  i*  >.iy*v  nu." 
And  in  sviit.  Wi^dotn,  Ifi,  "Thine  Almighty  Word  [Ao^tc]  leaped 
»wn  from  nenveii." 

Philii  PfM-aka  rif  llic  Wt/rd  as  being  Ihc  same  with  Ood.  So  in 
eriiJ  pUtces  he  calli  it  ■'it>ffi$'-*ittt  A>}vf,"  the  Second  Dirinity; 
\laiu»  rfv  Oi;*,,"  th«  Imago  of  God:  the  Divine  Word  thai  m&do 
II  thitiftfl:  "the  iVufrj^ie,'"  siibittiiule.  ofGotl:  and  tho  like. 
ThiiK,  wlifii  >lphii  cunimvnoed  to  pi-i>iicb,  had  been  for  igoa 
gllsU'd,  hy  Ibe  Prieslti  and  Pbilosoph^rs  of  the  Eiut  and  West, 
\\t'  grt'tit  ijnt^tions  cnntvrninji  the  t-tcruity  or  creation  of  matter: 
imi'diulv  or  intonnediate  creation  of  the  nuivorac  hy  the  Su- 
i«  Uod;  tlic  origiti,  ohjin;!,  iind  fioal  cztinotlou  of  evil;  tho 
tUtioRK  botw^n  the  int«lloctDAl  and  miiton;il  worlds  and  b»- 
rwu  Qod  and  man ;  mid  the  creutioii,  (till,  redcmpUoa,  atid 
■tonUioQ  to  bis  Brst  estate,  of  miin. 

Tlic  Juu'ish  doctrine,  dilTnriR-^  in  this  fi-om  h11  the  othf^r  Oriental 

rwdii.  and  even  from  the  .\lobayifitic  legend  with  which  the  book 

Oniedis  ootumeiicoa,  aHribated  the  Creation  to  the  iramediote 

rliuti  uf  the  Supreme  Being.     The  Theofophista  of  the  other 

l<?ni  IVopleB  intorjioswl  more  llian  one  intermediary  between 

and  the  world.    To  place  between  them  bat  a  eEnglo  Being, 

<  «a|i|Hi«e  for  the  production  of  the  world  but  a  single  interme- 

n.  wo«,  in  their  cjcs.  to  lower  the  Supreme  Mayesty.     The 

ilervol  between  God,  who  is  i^rfeot  Purity,  and  matter,  which  is 

|Anil  foul,  was  too  greiit  for  them  to  cU-nr  it  nt  a  single  step. 

ill  lUe  Occident,  noitber  Plato  nor  Pbilo  could  thae  im- 

unriih  the  Intellputaal  World. 

Thus,  Ct-riiilliuH  of  E|>lie-inF.  with  malt  of  the  Ononfice,  Philo, 
Kntmlah,  the  Zvnd*AreKtn,  Ihn  Pnranas,  and  all  the  Orient, 
led  the  diatanoe  unil  uuttputliy  between  the  Supreme  Being 
iml  Ihf  matvriiil  world  too  gtx-iil.,  to  uttrihute  to  the  former  the 
ion  uf  l\f:  hitter.      Ut-'low,  i^nd  emanating  from,  or  created 


270  HOBALS   AND   DOGMA. 

hy,  the  Ancient  of  Days,  the  Central  Light,  the  Beginning,  or 
First  Principle  [Apx"]],  one,  two,  or  more  Principles,  Existences,  or 
Intellectual  Beings  were  imagined,  to  some  one  or  more  of  whom 
[without  any  immeiliate  creative  act  on  the  part  of  the  Great 
Immovable,  Silent  Deity],  tlie  immediate  creation  of  the  material 
and  mental  universe  was  due. 

We  have  already  sx>oken  of  many  of  the  speculations  on  this 
point.  To  some,  the  world  was  created  by  the  Logos  or  Word, 
first  muiiifcstatiun  of,  or  emanation  from,  the  Deity.  To  others 
the  beginning  of  creation  was  by  the  emanation  of  a  ray  of 
Light,  creating  the  principle  uf  Liglil  and  Life.  The  Primitive 
TuoCGOT,  creating  the  inferior  Deities;  a  succession  of  Istelli- 
OEscEs,  the  lyngcs  of  Zoroaster,  liis  Amnhaspands,  Iieda,  aiid 
Ferovera,  the  Ideas  of  Pluto,  the  Aiona  of  the  Gnostics,  the 
Angeh  of  the' Jews,  the  Koiis,  the  Demiourgos,  the  Divine  Bea- 
SON,  the  Powers  or  Force.i  of  Pliilo,  and  the  Alohayim,  Forces  or 
Superior  Gods  of  the  ancient  legend  with  which  Genesis  begins, — 
to  these  and  other  intermediaries  Ihe  creation  was  owing.  No  re- 
straints were  laid  on  the  Fancy  and  tlie  Imagination.  The  veriest 
Abstractions  became  Kvistenccs  and  Realities.  The  attributes  of 
Gud,  personified,  l.ei;i;:ii'  Puwers,  Spirits,  Intelligences. 

Gud  was  Llie  Lif//it  of  Liijlit,  Divine  Fire,  the  Abstract  InteUeG- 
tuulity,  the  Hoot  or  (lerm  of  tlie  universe.  Simon  Magus,  founder 
of  tlie  Gnostic  faith,  and  many  of  the  early  Jndiiiziug  Christians, 
admitted  that  Ihe  manifestations  of  the  Supreme  Being,  as  Father, 
or  Jehovah,  Son  or  Chuist,  and  Holy  Spihit,  were  only  bo  manv 
different  modes  of  Existence,  or  Forces  [^^vafwis]  of  the  same  God. 
To  others  they  wore,  as  were  the  uuilLitudc  of  Subordinate  Intelli- 
gences, real  and  distinct  beings. 

Tlie  Oriental  imagination  ivvelled  in  the  creation  of  these  Infe- 
rior Intelligences,  Powers  of  Good  and  Evil,  and  Angela.  We 
have  spoken  of  (hose  imagined  by  the  Persians  and  the  Kabalists. 
In  the  Talmud,  every  star,  every  country,  every  town,  and  almost 
every  tongue  has  a  Prince  of  Heaven  as  its  Protector.  Jehhel  la 
the  guardian  of  fire,  and  JIicuAKL  of  water.  Seven  spirits  assist 
each ;  those  of  fire  being  Svrajihid,  Gabriel,  Nitriel,  Tammaei, 
Tchimschiel,  Iladarniel,  and  Sarnieh  Those  seven  are  represented 
by  the  square  columns  of  this  degree,  while  the  columns  Jachin 
and  BoAZ  represent  the  angels  of  fire  and  water.  But  the  col- 
umns are  not  representatives  of  these  alone. 


KKIOHT  OF  TUB  BAST  iSD  WEST. 


in 


To  Bwilidcs,  God  watt  wiLhunt  namo,  uneivntiHl,  a1  Qi'si  contaia- 
ing  ancl  ooiic^aling  in  Himeielr  tbe  Pltriiitude  of  his  ForfuoUooe; 
a&d  vlien  these  arv  \ty  ETim  displayed  aud  manifested,  then-  result 
ai  maitf  particular  Ksistcnces,  all  ariiilogoiis  to  Him,  and  still  aud 
always  Ilim.  To  tlir  K^eeiK-^  and  tlio  Guoalic^,  the  East  and  the 
Vt'vit  both  derijed  this  ftiitli;  ihit  the  Ideas,  Conceptions,  or 
Uanifostations  of  th^  Deity  verv  m  many  Creations,  eu  many  Be- 
ings, aU  God,  nothing  without  Iliui,  but  more  tlisn  Hhat  we  now 
niiderijtund  by  tb«  word  utaig.  Tbry  cmaiiuted  fnim  and  were 
a]giua  uivTg,v<il  in  Ood.  Tber  had  a  kind  of  middle  exiMtencc  bo- 
IWixu)  our  niodi'rn  ideas,  and  the  intulli}^-uc<*ti  or  ideait,  devatMl  l» 
ibv  muk  of  genii,  of  tfic  Oriental  mythologj-. 

Theto-persoDiiitHi  attrihiiU'i  of  Ueity,  in  the  theory  of  ]3asilid«8, 
wen?  tbu  ilfuriyt^ts  or  Firni^Hyrn,  N^Cf  \Nou»  or  J^ind] :  IVom  it 
rnwnalef  At^j-'C  [l-"^*,  or  the  Wukii]  :  from  it.  *p<;»iiiric  [/*Aro. 
mni*,  InteUtti] :  troni  it  -ncio  \i<ofliia,  fiistiom\ :  from  it  j;}vafiif 
[Arnomu,  PoHwr]:  and  from  it  i^t«i>io?^>i|  [Dihaiaxune,  Uitjht- 
rouANfsir);  to  wliich  latter  tho  Jews  gave  i\if.  name  of  V.iyvn 
[Kirent,  Peace,  or  Calm],  th«  essoDtial  characterifltic  of  Dirinily, 
and  bannoDioiis  efl'ect  of  all  Uis  perfections.  Tli«  wbol«  nnmber 
iif  cneeicaeire  emanaiiona  was  36*>.  etprc-ased  by  the  Gnostics,  in 
Oniik  lettere.  by  tlic  mystic  wort]  ADPASAl'  [.■J^roarox];  desig- 
nating God  a*  manifested,  or  the  aggregate  of  his  manifegtations; 
bat  not  the  Snpn-mt-  aud  S^-crel  God  Himself.  These  three  hnn- 
dred  a]id  gixly-tive  Intelligence-^  cnoipose  altogether  the  Fullness 
or  PUnitudf  [n\i\fUiM]  of  the  Divine  £inatiatio»e. 

With  the  Ophites  a  aect  of  the  OnoHtit'o.  there  were  acven  infe- 
rior eplrit^  [inleriiir  to  lalduhuuth,  the  fJemiourgusor  Ai-tual  Cre- 
ator]: XicAitXl,  Surifl.  RapAaH,  Gabriel  ThaHthahanth,  EratmOi, 
aud  Athtiniti,  lh«  genii  of  the  stars  ealled  the  Bull,  the  Dog,  Ihu 
IJon,  ilie  lliar,  the  Serpent,  the  Kagle,  and  the  Ass  that  formerly 
ligarnl  in  thv  conelcllutiou  Cancer,  and  symbolised  rcspectirely 
I.y    ■  ■  ■fialfl  ;  us  laldahmlh,  lao,  Adoiuti,  £l9%  Oral,  and  As- 

/df     •  the  genii  of  Siitum,  the   Moou,  Uie  .Swn,  Jupiter^ 

VeoaK,  and  Merenry. 

The  WoiiD  ajifiuars  in  all  these  iTceils.  It  is  the  Onntitd  of 
Zoro«>tiT,  \hv  Ainanph  of  the  Kahalab,  th«  Xout  of  Platoiii^m 
MDil  Philcniem,  and  the  Sojikia  or  Demiourgoa  of  the  Gnostics. 

And  all  iheiH'  un-edis  while  admitting  thrae  dilferent  mnnifeeia- 
tioDl  uf  (bv  Supreme  BoiDg,  held  tbut  Ute  idcniitv  witsimuiitlabli: 

X8 


272  1I0RA.LE   AND   DOUXA. 

and  permanent.  Tliat  was  Plato's  distinctiuii  Let  ween  thu  Being 
always  the  same  [ri  ou]  and  the  perpetual  flow  of  things  inces- 
santly changing,  the  Genesis. 

The  belief  in  dualism,  in  some  shape,  was  universal.  Those 
who  held  that  cTcrything  emanated  from  God,  aspired  to  God,  and 
re-entered  into  God,  believed  that,  among  those  emanations  were 
two  adverse  Frinoiples,  of  Light  and  Darkness,  Good  and  EviL 
This  prevailed  in  Central  Asia  and  in  Syria;  while  in  Egypt  it 
assumed  the  form  of  Greek  s{>eciilation.  In  the  former,  a  second 
Intellectual  Principle  was  admitted,  active  in  its  Empire  of  Dark- 
ness, audacious  agaiust  the  Empire  of  Light.  So  the  Persians  and 
Sabeans  understood  it.  In  Egypt,  this  second  Principle  was  Mat- 
ter, OS  the  word  was  used  by  the  Platonic  School,  witli  its  sad  at- 
tributes. Vacuity,  Darkness,  and  Death.  In  their  theory,  matter 
could  be  animated  only  by  the  low  comrannication  of  a  principle 
of  divijie  life.  It  resists  the  influences  that  would  spiritualize  it 
That  resisting  Power  is  Satau,  the  rebellious  Matter,  Matter  that 
does  not  partake  of  God. 

To  many  there  were  two  Principles;  the  Unknown  Father,  or 
Supreme  and  Eternal  God,  living  in  the  centre  of  the  Light, 
happy  in  the  perfect  purity  of  his  being;  the  other,  eternal  Mat- 
ter, that  inert,  shapeless,  darksome  mass,  which  they  considered  as 
the  source  of  all  evils,  the  mother  and  dwelling-place  of  Satan. 

To  Pliilo  and  the  Platonists,  there  was  a  Sonl  of  the  world,  cre- 
ating visible  things,  and  active  in  them,  as  agent  of  the  Supreme 
Intelligence ;  realizing  therein  the  ideas  communicated  to  Him  by 
that  Intelligence,  and  which  sometimes  escel  his  conceptions,  hot 
which  He  executes  without  comprehending  them. 

The  Apocalypse  or  Revelations,  by  whomever  written,  belongs 
to  the  Orient  and  to  extreme  antiquity.  It  reproduces  what  is  far 
older  than  itself.  It  paints,  with  the  strongest  colors  that  the  Ori- 
inral  genius  ever  employed,  the  closing  scenes  of  the  great  strug- 
gle of  Light,  and  Truth,  and  Good,  against  Dmrkness,  Error,  and 
Evil ;  personified  in  that  between  the  New  Religion  on  one  side, 
;uid  Paganism  and  Judaism  on  the  other.  It  is  a  particular  appli- 
cation of  the  ancient  myth  of  Ormuzd  and  his  Genii  against  Ahri- 
man  and  his  Devs;  and  it  celebrntes  the  final  triumph  of  Truth 
iigainst  the  combined  powers  of  men  and  demons.  The  ideas  and 
imagery  are  borrowed  from  every  quarter ;  and  allusionsare  found 
in  it  to  the  doctrines  of  all  ages.     We  are  continually  remisded 


KNinnr  oy  the  baot  aijd  wbst. 


2T3 


of  tht  Zend-AT«ata,  tlie  Jewub  Cotlea,  Pliilo,  and  the  Oaosis. 
The  Seven  Spirits  jiurrounding  the  Throne  of  the  Eternal,  at  thn 
Kpt-nitig  of  tho  Grand  Dnuna,  anil  acting  so  important  a  part 
ttironghout,  cTCxj-wbcrc  the  first  instriimi-nU  of  the  Diiiiie  Will 
iintl  Vengeance,  are  the  Seron  AmshnfipAndg  of  Parsisni ;  as  the 
Twcntj-fonr  Ancients,  ot^nnp  U  Ihp  Snpn-mo  Being  the  firet 
^ll)l|llicati(ln8  luid  the  lirgt  liomagc,  ivmind  ux  of  the  Mystorions 
I  liiffsof  JndiiUni,<foreghHdow  UieEons  of  Gnosticism,  sud  repit>> 
HiK"  the  twonlT-fonr  Good  Spirits  created  b;  Ormuzd  and  in* 
i:lL>x.-d  ia  (ui  egg. 

'Ilifc  Christ  of  the  Apocalypse,  Pirst-bom  of  Crealjon  and  of  the 
i-  ■    n,  is  ioTeated  with  rhc  characteristics  of  the  Ornmtd 

„i. .  ...  ich  of  the  Zeod-Aresfa,  thu  Ain»>ph  of  the  Kabahih 
and  tbo  Carpistcs  [Kspvrtfritt]  of  tho  Qnostics.  The  idea  that  the 
Ime  Initiates  anil  Fiul)ir<i)  hpootnc  Kin;!K  and  Pri(>.>ttA,  is  nt  ancc 
IVraan,  Jewish,  Christian,  and  Gnostic.  And  the  dpfiuition  of 
ihe  Sujireme  Rcjny,  that  he  la  at  once  Alpha  and  OoM'ga,  the  be- 
jniiiiing  and  the  end — he  ihnt  was,  and  if*,  and  is  to  oomc, 
^iL,  Timo  illuuihibk,  is  Zoroaetcr*B  dcliniiii^'n  of  Zeroaaue-Ak- 


'  Tbo  depths  iif  8a(an  which  no  man  can  measiipo  ;  his  triumph 
a  time,  hy  fraud  and  violence*,  hts  being  chained  by  an  aiigcd ; 
rt-prnhntiun  and  his  precipitation  Into  a  sea  of  metal;  his 
inii's  of  Thi?  S«'rj»ont  uud  the  Dratjtm  ;  thi-  whole  conflict  uf  the 
jxmI  Hpirits  or  cvk'stiul  armiia  ugainst  thr  l)ad ;  are  so  many 
caa  and  dcaigoatione  found  alike  in  the  Zcnd-Aveela,  thn  Ka- 
tlah,  and  the  Gnocie. 

Wc  <-Ten  tind  in  the  Apocalypse  that  singalar  Persian  idea, 

fiich  regards  some  of  the  lower  Bnimitls  as  so  many  Pore  or  ve- 

jvlcs  of  Deis. 

The  ;r"»nl'*nsl''P  of  the  earth  by  a  good  angel,  (he  renewing  of 

be  earth  and  heavens,  and  the  final  triumph  of  pure  and  holy 

ro,  fim  the  same  victory  of  Good  over  Evil,  for  which  tho  whole 

^hent  hiokecL 

The  gold,  and  White  raiments,  of  the  twcntr-fonr  Eldert  arc,  aa 
the  P«r«ian  (kith,  Ihe  signs  of  a  lofty  perfection  and  dirinc 
ily. 

Thns  the  lliiinati  mind  labored  and  Htmggted  and  tonnred  itself 

-'  rxpliiin  to  itself  what  It  felt,  witlimit  confessing  it,  to 

.     ^    cuhlr.    A  rant  crowd  of  indistinct  nb^tnwtiona,  horcring 


> 


S74  HOBAI£   AND   DOQXA. 

in  the  imagination,  a  train  of  words  embodying  no  tangible  mean- 
ing, an  inextricable  labyrinth  of  subtletie8,  was  the  reaolt 

But  one  grand  idea  ever  emerged  and  stood  prominent  and  00— 
changeab}e  over  the  weltering  cbaoB  of  confasion.  God  is  great, 
and  good,  and  wise.  Evil  and  pain  and  sorrow  are  temporary, 
and  for  wise  and  beneficent  purposes.  They  must  be  consistent 
with  God's  goodness,  purity,  and  infinite  perfection ;  and  tiien 
must  be  a  mode  of  explaining  them,  if  we  coald  but  find  it  one; 
as,  in  all  ways  we  will  endeavor  to  do.  Ultimately,  Good  will  pre- 
vail, and  EtII  be  overthrown.  God  alone  can  do  this,  and  He  wiO 
do  it,  by  an  Emanation  from  II imaclf,. assuming  the  Human  form 
and  redeeming  the  world. 

Behold  the  object,  the  end,  the  result,  of  the  great  speculations 
and  logomachies  of  antiquity ;  the  nltimate  annihilation  of  eril, 
and  restoration  of  Man  to  his  first  estate,  by  a  Redeemer,  a  Ma- 
sayab,  a  Cbristos,  the  incarnate  Word,  Reason,  or  Power  of  Deity- 

This  Redeemer  is  the  Word  or  Logos,  the  Ormuzd  of  Zoroaster, 
the  Ainsopb  of  the  Kabalah,  the  Nona  of  Platonism  and  Philon- 
ism;  He  that  was  in  the  Beginning  with  God,  and  was  God,  and 
by  whom  everything  was  made.  That  He  was  looked  for  by  all 
the  People  of  the  East  is  abundantly  shown  by  the  Gospel  of  John 
and  the  Letters  of  Paul ;  wherein  scarcely  anything  seemed  neces* 
sary  to  be  said  in  proof  that  such  a  Rt-decnicr  was  to  come ;  but 
all  the  energies  of  (be  writers  are  devoted  to  showing  that  Jesus 
was  tbut  Christos  whom  all  the  nations  were  expecting;  the 
"  Word,"  the  Masayah,  the  Anointed  or  Consecrated  one. 

In  this  degree  the  great  contest  between  good  and  evil,  in  antici- 
pation of  the  appearance  and  advent  of  the  Word  or  Redeemer  is 
symbolized;  and  the  myettyious  esoteric  teachings  of  the  Essenes 
and  Ihe  Cabalists.  Of  the  practices  of  the  former  we  gain  but 
glimpses  in  the  ancient  writers;  but  we  know  that,  as  their  doc- 
trines were  taugJit  by  John  the  Baptist,  they  greatly  resembled 
those  of  greater  purity  and  more  ijcrfi-ct,  tuught  by  Jesus;  and 
that  not  only  Palestine  was  full  of  John's  disciples,  so  that  the 
Priests  and  Pharisees  did  not  dare  to  deny  John's  inspiration  ;  but 
bis  doctriue  had  extended  Into  Asia  Minor,  and  had  made  converts 
in  luxurious  Ephesus,  as  it  also  had  in  Alexandria  in  Egypt;  and 
tliat  they  readily  embraced  the  Christian  faith,  of  which  they  had 
before  not  even  heard. 

These  old  controversies  have  died  away,  and  the  old  faiths  have 


XKlOHl   OP  TBE  EAST  AND  WEKT. 


iis 


ruled  into  obliviun.  But  Muiunry  slill  survives,  vigorous  and 
Elmug.  06  D'lieu  philMScrpli^  was  Uiugtit  id  IIk-  gclioolg  of  Alexan* 
tlriu  and  under  tbc  Purtici);  tcuvbing  tbe  Hime  old  tnitbs  as  tbc 
f  •iH-nes  t«ug(it  by  tlii;  sbotve  ot  ttiv  Red  Sea,  »nd  as  John  the 
I'uptiit  preikoboti  iu  ibc  Dcetirl:  trutbe  iiiivt.-risl)uUu  as  tli«  D«ity, 
mid  nnUbniabU;  aa  Ligbt.  Tbosu  tnitba  were  {gathered  br  tb« 
ICsacnpfl  Trum  thi'  doctritiHs  of  the  Orient  and  the  Ocvidvnt,  Dt>ui 
Ibt  Ziind-Av«aUi  uiid  tlie  Vedus,  fnim  Platu  lUid  I'ytJiagunu,  from 
]ni)i;t,  Pi^rsta,  Pbn^nicin,  nnd  Sthq,  from  Greene  and  Egypt,  and 
rrom  the  UuIt  BoukA  ol  Ibv  JrWd.  Ilcncc  wr.  src  called  Kni^lits 
Iff  the  Eaat  and  Wi-nt,  Ix-aniM-  their  ductrincfl  Limit  fiwm  both. 
And  Uitdv  doctriui-s,  Ibu  wtiuitt  eift<;d  Irvm  thv  ebulT,  tbv  Truth 
w[iarat*-d  fn>m  KrrMr,  Masonry  bus  gHi-Dcrt-d  np  in  her  heart  of 
hwirlf,  and  thrtrngh  rlio  firr-s  of  p<T**ditioii,  and  the  stonas  of 
liir,  has  bruuglit  thvm  and  deliTcrtil  them  unto  na.  That 
It  One,  immutable,  nncbangcable,  infinitely  juKt  and  good; 
lat  Light  will  fiiiully  ovcroome  Darknrss, — (Joiid  cunqnor  Evil, 
ad  Truth  be  victor  over  liIrror;^thcfie,  rejecting  all  the  vrild  and 
elcta  gpecnlatioDS  or  tlie  Zend-Avesta,  tbe  Kabatab,  tbo  Gito«tic«^ 
'•nd  the  SchfMilii,  uri'  (he  religion  and  Philosophy  of  Masonry. 
Thoee  ^^peculations  and  fanoio^it  is  useful  to  study;  that  kuou- 
io;  iti  irhat  worthless  mid  unfruitful  iuTeotigalions  the  niiud  tnuy 
igage,  you  may  cbe  more  value  and  appruciatv  tlie  plain ,  •flmple, 
iblime,  UDiiersully-aeknoak'dged  irutluf,  wbicb  bavu  in  all  age« 
Vco  the  Light  by  whicb  Mueous  have  b««ii  guid&d  on  tbuir  way; 
'"  ■    in  HudSlrirn^tb  that  liko  impcrifihable  cohimua  bam 

I"  .  ^ud  will  euiitinuc  to  sustain  its  glorious  and  nuignilicent 

Ttttple. 


XVIII. 
KNIGHT    ROSE    CROIX. 

Each  of  ua  makes  such  application  to  his  own  faith  and  croeil, 
of  the  symbols  and  ceremonies  of  this  degree,  as  seems  to  him 
proper.  With  these  special  interpretations  we  have  here  nothing 
to  do.  Like  the  legend  of  the  Master  Khflrum,  in  which  some 
see  figured  the  condemnation  and  Bufferings  of  Christ;  others 
those  of  the  unfortunate  Grand  Muster  of  the  Templars;  others 
those  of  the  first  Charles,  King  of  England  ;  and  others  still  the 
annual  descent  of  the  Sun  at  the  winter  Solstice  to  the  regions  of 
darkness,  the  basis  of  many  an  ancient  legend ;  so  the  ceremonies 
of  this  degree  receive  different  exjdanations;  each  interpreting 
them  for  himself,  and  being  offended  at  the  interpretation  of  no 
other. 

In  no  other  way  could  Masonry  possess  its  character  of  Univer- 
sality ;  that  character  which  has  ever  been  peculiar  to  it  from  its 
origin;  and  which  enabled  two  Kings,  worshippers  of  different 
Deities,  to  sit  together  as  Masters,  while  tlie  walls  of  the  first  tem- 
ple arose :  and  the  men  of  Gebal,  bowing  down  to  the  Phoenician 
Goda,  to  work  by  the  side  of  the  Hebrews  to  whom  those  Gods 
were  abomination;  and  sit  with  them  in  the  same  Lodge  as 
brethren. 


XNIODT  ROSE  CROIX. 


27? 


foTX  Tjave  already  learned  that  tlieee  ceremoniM  hare  one  geji- 
t'nil  s'i^'iiificuiioo,  to  OTtry  oue,  of  evury  faith,  who  IwlifTiii  iti  God, 
and  the  soul's  iinmortullty. 

The  {)riuilliT«  m«u  lufl  in  no  T<;ni^Ie«  lutule  niih  biiiimn  hundg. 
•*  God."  EttiiJ  Stcphfii.  thu  (irat  Martvr,  "dwdlcth  nut  iu  Ti-mplfts 
iumIu  wilh  hiuidj."  Iu  Lbu  ojicu  air,  iitidt-r  tlic  uvcrurehiii|:  uiys- 
tcriuDB  sky,  iit  thi*  i(ri-ttl  WorlJ-'lV-mpk-!,  ihoy  uttcn-d  llicir  towi? 
and  ibankegiviDgs,  mid  adi>n;d  the  Qod  of  Light ;  ol  thai  Lij;l)t 
Ibiit  )rii£  to  Lbem  tlie  typu  of  Goud,  as  dHrkUfus  waa  Ihu-  Lyjie  ur 
EviL 

All  antiquity  solwd  tJie  eoigma  of  the  oxidl^encc  of  Evil,  by 
■upposiiij  tb(!  L>£t«u-ucv  ur  u  I'rincipk-  at  Evil,  uf  IV'iuuiij.Januii 
Ansrl^  an  Abrtman,  a  Trjibun.  a  Siva,  a  Lt>k,  ur  a  SiiUiii,  that, 
first  JiiUiug  llii-ni^^L'lvva,  and  pluup;iKl  iu  miiKry  uiid  darkucM, 
ttmpto<l  mull  to  hie  Ctll,  attd  brou;;)il  eiu  iulo  the  world.  All  bc- 
11t<Tt;>d  ill  u  future  life,  lo  bcntlainnl  by  purillcntioii  and  trials;  in 
a  (tain  or  eucec^sire  status  of  reward  aiid  piiiiighniciit;  and  in  a 
Meili»ujr  or  Kedeemer,  by  whom  ilii;  Kvil  Principle  iras  to  be 
ovtTCuiite,  and  the  Supreme  IX'ily  n-concilcd  lo  Uis  creatures. 
Tbe  belief  was  general,  that  he  was  to  be  bom  of  a  Virgin,  and 
cnRrr  a  pniitful  death.  Tbu  Indians  cAllod  him  Chriebua;  tlie 
Cbine«.  Kiouii-tae;  tbe  Poreians,J>o3ioMh;  the  Chaldt-ans,  Dhou- 
ranai;  tliv  Egypliuns,  Uar-Ovri;  Plato,  Love;  nud  tlid  Suaudiiia- 
vfaiDs.  UalUvr. 

Ctirishiin,  the  liindoo  Bede«niur,  wa«  cindled  and  educated 
among  Shcpbi-rdii.  A  Tyrant,  at  Ihu  timu  of  liij  hinb,  (jrdere<l 
all  tbi-  nrnlc  children  to  be  slain.  He  iK-rformed  tniraelee,  tay  hiii 
Icgiitidri,  vvca  raiiitig-  thu  dead.  He  wudhcd  Ihu  fcct  of  Ihc  Bnih- 
miiia.  and  u-u«  r»<.'uk  and  luwiy  of  spirit.  He  wa<  bora  of  a  Vir- 
gin: dT'J4>>'iidi'd  to  Hfll,  ro^.  ngnin,  ascended  to  Ht-avon,  churgtd 
hif  dixvlplcs  lo  teach  hie  doctrines,  and  gay*i  them  the  gift  of  rair- 
■cloc 

Tbr-  firrt  Masonic  Legijlator  whose  memory  is  preserved  to  us 
hf  history,  waa  Itouddha.  who,  about  a  thoiihand  years  before  the 
Chririmn  oru,  reformed  the  religion  of  Mauous.  He  called  to  the 
Pr:  -M  nu'n,  without  diBtinction  of  caste,  who  fell  them- 

art'.  .  ...  ,  ..'Lid  by  Qod  tu  tncilrnct  men.  Those  whoso  associated 
ihtinurlrea  formed  &  Society  of  Prophets  under  the  uami*  of  Ss- 
mancaiiL  They  rccngnized  the  existence  of  a  single  uiicr>--iU(^'d 
Utid,  in  irbusti  bosom  everyihinj;  grows,  is  developed  and  tmus- 


278  HOBALS  AND  DOQXA. 

formed.  The  worship  uf  this  God  reposed  upon  the  obedience  of 
all  the  beings  He  created.  His  feasts  were  those  of  tbe  Solstices. 
The  doctrines  of  Bouddha  pervaded  India,  China,  and  Japao.  The 
Priests  of  Brahma,  professing  a  dark  and  bloody  creed,  brutalized 
by  Superstition,  united  together  against  Bouddhism,  and  with  ibe 
aid  of  Despotism,  exterminated  its  followers.  But  their  blood 
fertilized  the  new  doctrine,  which  produced  a  new  Society  under 
the  name  of  Gymnosophists ;  and  a  large  number,  fleeing  to 
Ireland,  plante<l  their  doctrines  there,  and  thereerected  the  roond 
towers,  8ome  of  which  stilt  stand,  solid  and  unshaken  as  at  first, 
visible  monuments  of  the  remotest  ages. 

The  Pho?nieian  Cosmogony,  like  all  others  in  Asia,  waa  the 
Word  of  Goil,  written  in  astral  characters,  by  the  planetary  Divin- 
ities, and  eonimunicated  by  tlie  Demi-gods,  as  u  profound  mystery, 
to  the  brighter  intelligences  of  Humanity,  to  be  propagated  by 
them  among  men.  Their  ductrines  resembled  the  Ancient  Sabe- 
ism,  and  being  the  faith  of  Hiram  the  Ring  and  his  namesake  the 
Artist,- are  of  interest  to  all  Masons.  Witb  them,  the  First  Prin- 
ciple was  half  materitil,  half  spiritual,  a  dork  air,  animated  and 
impregnated  by  tlie  spirit ;  and  a  disordiTed  chaos,  covered  with 
thick  darkness.  From  this  came  the  Word,  and  thence  creation 
and  generation ;  and  thi'nce  a  race  of  men,  children  of  light,  who 
adored  Heaven  and  its  Stars  as  the  Supreme  Being;  and  whose 
difiFerent  Gods  were  but  incarnations  of  the  Sun,  the  Moon,  the 
Stars,  and  the  Ether.  Chrysor  was  the  great  igneous  power  of 
Nature,  and  Baal  and  Midakarth  representations  of  the  San  and 
Moon,  the  latter  word,  in  Hebrew,  meaning  Queen. 

Man  had  fallen,  but  not  by  the  t.'mj)tiHg  of  the  serpent  For, 
with  the  Phceniciuns,  the  serpent  was  deemed  to  partake  of  the 
Divine  Nature,  and  was  sacred,  as  he  was  in  Egypt.  He  was 
deemed  to  be  immortal,  uuless  slain  by  violence,  becoming  young 
again  in  his  old  age,  by  entering  into  and  consuming  himself. 
Hence  the  Serpent  in  a  circle,  holding  his  tail  in  his  mouth,  was 
an  emblem  of  Eternity.  With  the  head  of  a  hawk  he  was  of  a 
Divine  Nature,  and  a  symbol  of  the  sun.  Hence  one  Sect  of  thu 
Gnostics  took  him  for  their  good  genius,  and  hence  the  brazen  ser- 
jient  reared  by  Moses  iu  the  Desert,  on  which  the  Israelites  looked 
and  lived. 

"  Berorc  the  chaos,  that  preceded  the  birth  of  Heaven  and 
Earth,"  said  the  Chinese  Lao-Tseu,  "a  single  Being  existed,  im- 


ENIOIIT  B08E  CBOtX. 


S79 


mcDse  and  eilcDt,  immutable  and  nlvraye  acting ;  the  mother  of 
thv  uDiveiiic.  I  kiiuH'  not  lliv  name  uf  th:it  Boinfrtl)iit  I  designate 
it  by  tliE  word  Itcfltou.  Man  hsB  hie  model  in  the  earth,  the 
vutth  (n  HvavfOr  litawn  lu  Ri-osor,  iLiid  Rciuon  in  itselC 

**I  urn,"  (MijB  lais,  "Natiiir;  purcut  of  nil  things,  the  sovereign 
of  tht'  Kknienti,  tlie  primiliTe  progeoj  of  Tim^i  the  mcxst  oialted 
"f  Uk'  Pi'ilii-#,  the  IJrat  of  tlie  Heavt-nly  (Jods  and  Goddesses,  the 
Qoivn  of  tht>  SbudeH,  the  uniform  counlc-nancc ;  vho  dispose 
with  my  rod  the  nnmuwmfl  HgiitH  of  Hmven,  thcsalnbriouB  bre«3t«8 
uf  thi!  Sea,  and  Lhu  mdururul  riIi'ikv  of  the  dt»d;  whdse  single 
DivinitT  tliK  wholu  world  vrnprxti^^  in  many  forme,  with  various 
rifea  uuil  by  many  uonit-F.  The  Kgyiiti.in.s  skilk'd  in  ancient  lore, 
rorehip  mc  with  propiT  cercnignnra,  and  tiall  me  by  my  true  name, 
lail  the  Qun-iL" 

The  flindu  Vedaa  thus  define  the  Peity : 

*•  Iltf  \t\nt  siirpoest'S  apitcb,  und  through  whose  power  speech  ig 
exprefieed,  kuiiv  Lhan  thai  He  is  Brahma;  and  not  thesi;  parish' 
iitilo  thiugB  thiit  man  iidoius. 

"lie  whom  lutt?lligL'Dce  cannot  comprehend,  and  He  stone,  say 
Ujl-  Mgva,  through  wbuSL-  Power  iho  rialure  of  Intelligence  cun  Iw 
uoderi<tDud.  know  tbou  tbui  Ho  in  Uruhmn;  and  out  Uiceo  perish- 
able things  that  man  udorca. 

"  Ito  who  cannot  bo  won  by  the  organ  of  sight,  and  through 
whoiR  power  the  organ  of  seeing  sees,  know  tlioit  that  Ue  ia 
Brahma ;  und  not  these  pv-rinhatile  things  th»t  niirn  adorcH. 

**  He  who  cannot  he  hvard  by  the  organ  of  hcaring,n«d  through 
whofli*  powor  the  organ  of  !i»Tiring  nears,  know  thou  that  Ka  )« 
llr«hniii:  and  not  thvsc  |KTisliabte  things  that  man  lulorptw 

••  lU-  who  cannot  be-  porw'ived  by  th«  organ  of  smelling,  mnd 
t  ImniRli  wbiiwt  powrr  the  orgMi  of  imoUing  smells,  know  thou  that 
Uu  ia  UmbuiQ ;  and  nut  these  pmthitljle  tilings  llmt  nuin  adores." 

"When  Ood  r«»olvKl  to  creat«  the  human  race,"  said  A'rivs, 
-  n.'  mad*'  n  Boitig  that  Tie  callrd  The  WoHi>.  The  Son.H'tWom, 
to  the  end  that  this  Bniiig  might  give  cxifitenco  bo  m«n ."  This 
Ward  ifl  Iho  Ormutd  uf  Zorooetor,  Cho  ACnsoph  of  theSahiUabi 
the  NV-tf  of  I'lato  and  Philo,  the  Wisdom  or  Demiourgot  of  the 
f>  nontiex 

That  i«  the  True  Word,  the  knowledge  of  which  our  ancient 
Iin^lin-ti  iiouglit  08  the  prioekw  reward  of  their  lalxire  on  the 
Holy  Temple:  the  Word   of  Lift?,  the  Divine  Benson,  "in  whoiu 


280  MORALS  AKD   DOQXA. 

was  Life,  and  that  Life  the  Light  of  men ;"  "  which  long  shone  in 
darkness,  and  the  darkness  cumprehended  it  not ;"  the  Infinite 
Reason  that  is  the  Soul  of  Nature,  immortal,  of  which  the  Word 
of  this  degree  reminds  us ;  and  to  helieve  wherein  and  revere  it^  it 
the  peculiar  duty  of  every  Mason. 

"In  the  beginning,"  eays  the  extract  from  Bome  older  work, 
with  which  John  commences  his  Gospel,  "  was  the  Word,  and  the 
Word  was  near  to  God,  and  the  Word  was  God.  All  tilings  were 
made  by  Him,  and  without  Him  was  not  anything  made  that  was 
made.  In  Him  was  Life,  and  the  life  was  the  Light  of  man ;  and 
the  light  shineth  in  darkness,  and  the  darkness  did  not  contain  it.*' 

It  is  an  old  tradition  that  this  passage  was  from  an  older  work. 
And  Philostorgius  and  !Nicephorus  state,  that  when  the  Emperor 
Julian  undertook  to  rebuild  the  Temple,  a  stouc  was  taken  up, 
that  covered  the  mouth  of  a  deep  Mjuarc  cave,  into  which  one  of 
the  laborers  being  let  down  by  a  rope,  he  found  in  the  centre  of 
the  floor  a  cubical  pillar,  on  which  lay  a  roll  or  book,  wrapped  in 
a  fine  linen  cloth,  in  which,  in  capital  letters,  was  the  foregoing 
passage. 

However  this  may  Imve  been,  it  is  plain  that  John's  Gospel  is  a 
polemic  against  the  Gnostics;  and,  stating  at  the  ontset  the  current 
doctrine  in  regard  to  the  cn^ation  by  the  Word,  he  then  addresses 
himself  to  show  and  urge  that  this  Word  was  Jesus  Christ. 

And  the  first  seutence,  fully  rendered  into  our  language,  would 
read  thus : "  When  the  process  of  emanation,  of  creation  or  evolu- 
tion of  existences  inferior  to  the  Supreme  God  began,  the  Word 
came  into  existence  and  was :  and  this  word  was  [i-po!  rn  eeo«] 
near  to  God ;  i.  e.  the  immediate  or  f  rst  emanation  from  God  :  and 
it  was  God  Himself,  developed  or  manifested  in  that  particalar 
mode,  and  in  action.  And  by  that  Word  everything  tiat  is  was 
created." — And  thus  Tertullinn  says  that  God  made  the  World  ont 
of  nothing,  by  means  of  His  Word,  Wisdom,  or  Power. 

To  Philo  the  Jew,  as  to  the  Gnostics,  the  Supreme  Being  was 
the  Primitive  Liyhi,  or  Archetype  of  Light, — Source  whence  the 
rays  emanate  that  illuminate  8oul8,  He  is  the  iSowiof  the  World, 
and  as  such  acts  everywhere.  He  himself  fills  and  bounds  his 
whole  existence,  and  his  forces  fill  and  penetrate  everything.  Hia 
Image  is  the  Word  [Ltigos],  a  form  more  brilliant  than  fire,  which 
is  not  pure  light.  This  Word  dwells  in  God ;  for  it  is  within  His 
Intelligence   that  the  Supreme   Being  frames  for  Himself  the 


XHIOBT  KOSE  CROU. 


861 


Tjpes  of  Ideas  of  «U  that  is  to  assume  reaUitj  in  the  Uuiverse. 
Tho  WoilD  is  th«  Veliielo  by  whicb  God  acts  on  tlic  Uiiivi^rac;  Ui*.- 
World  of  IdMLg,  by  moauis  nliorcof  Ood  liiis  civntod  vUibk<  Lhingti ; 
ihv  more  Aocient  Qod,  as  compared  with  the  Matorial  World; 
Chwfand  GeuRral  n<?prewiitalive  of  ull  rnttilligi-nnM  ;  t1ii>  Arch- 
aujoil,  type  and  ruprutjcntuti  vv  nf  nil  ^iriU*  cvcu  Uioec  of  Morlab; 
tlii>  type  of  Mu) ;  the  primitivo  man  himself.  ThcM  idoas  arc 
borrowwl  from  I'latij.  And  this  Word  ia  not  only  the  Creator  [**  *y 
IJimtcwi  etffri/lhing  madflhat  reas  matle^],  bat  acts  in  i/ie  plac«of 
<iod;  and  thixjiigh  him  act  all  the  Powers  and  Attribatiyi  of  God. 
And  lUso,  AS  llrst  rcproscntatiTc  of  the  tiitiniui  race,  he  is  the  pro- 
trvtor  of  Men  uud  Uicir  Bhcphurd,  the  "  Bon  H'Adam,^  or  Son  of 
Mull. 

Tbi!  octnol  condition  of  Man  is  not  hi«  primitiro  condition,  that 
in  vhich  he  nas  tho  image  of  the  Wonl.  His  unruly  pu^i^iuns 
Karc  caused  him  lo  Gill  from  his  original  lofty  estate.  But  he  may 
riae  Bgaiu,  by  folluwriag  the  tcucliingK  of  IleaTcnly  Wifldom,  and 
ihu  An^it'ls  whom  Uud  (ximmiesinna  to  aid  him  in  catcupiug  from 
tb«  enumglomciitB  of  the  body;  and  by  fighting  bravely  ogainst 
Evilf  the  ffxiiiti^nce  of  which  God  has  allowed  soicly  to  fumieh  him 
Willi  thu  m<«iis  of  cxi^niisiiig  his  frw*  will. 

The  8u|iiv>iii4  IViug  of  ihu  E^yptiiins  wiut  AmUn,  a  secret  and 
wmcealed  tiod.  th«  Unknown  Fulber  of  tbo  Gnostico,  the  t^ourcc 
iif  Diviut;  Life,  and  iifall  {vkv,  the  I'lmitudu  of  ull.cunipruhcud- 
ingall  things  in  HiniMf.Ihe  original  Light.  He crmt/i-.t uuthiog ; 
bat  I'ViTything  emitHalem  fmm  Qim  :  and  all  other  Gods  aro  bnt 
IliM  MnnirL-;^Utiuiis.  From  Iliiii.  by  ibe  utterance  of  a  Wonl.ema- 
nalfd  \fith,  the  Divin*!  Motlior  of  all  Uiiugs,  tho  Primitive 
TnoDllirr,  the  Forck  Umt  puts  ererything  in  moTemont,  the 
SriHtT  ererywhere  extended,  /Ad  Deify  of  Light  and  MoiAer  of  Mit 
^n. 

Of  this  Supremo  Boing,  0»iim  was  the  imagw,  Source  of  all  Good 
in  tho  moral  and  phyaical  world,  oik!  constant  foe  of  Typlion,  the 
lienluM  of  Kril,  the  Halan  of  Onostician,  brute  matter,  deemed 
lij  he  always  at  fend  with  the  epirit  that  flowed  Trtim  the  Deity; 
and  over  whom  Uor-Oeri,  the  ItL-deemcr,  Son  of  h\a  and  ODiris,  ia 
Anally  l»  prr-Tail. 

In  the  Znnit-ATe«ta  of  tbp  Peniinns,  thu  Supreme  Itoiug  \i  Timn 
mithaut  limit,  ZKurAve  Akiiekkne. — No  origin  oonld  Ije  a«>igued 
to  Him  ;  for  lie  was  enveloprd  in  Ilia  own  Glory,  and  Ilis  Kature 


S82  UOBALS  AND  DOOKA. 

and  Attributes  were  bo  inaccessible  to  homan  Intelligence,  that  He 
was  bat  the  object  of  a  silent  Teneration.  The  commencement  of 
Creation  was  by  emanation  from  Him.  The  first  emulation  wu 
the  Frimitire  Light,  and  from  this  Light  emerged  Ormutd,  t^e 
iLing  of  Light,  who,  by  the  'Word,  created  the  World  in  its  parity, 
is  its  PrcBcrycr  and  Judge,  a  Holy  and  Sacred  Being,  Intelligence 
and  Knowledge,  Himself  Time  without  limit,  and  wielding  all  the 
powers  of  the  Supreme  Being. 

In  this  Persian  faith,  as  taught  many  centuries  before  onr  era, 
and  embodied  in  the  Zend-Avesta,  there  was  in  man  a  pure  Prin- 
ciple, proceeding  from  the  Supreme  Being,  produced  by  the  Will 
and  Word  of  Ormuzd.  To  that  was  united  an  impure  principle, 
proceeding  from  a  foreign  influence,  that  of  Ahriman,  the  Dragon, 
or  principle  of  Evil.  Tempted  by  Ahriman,  the  first  man  and  wo- 
man had  fallen ;  and  for  twelve  thousand  years  there  was  to  be 
war  between  Ormuzd  and  the  Good  Spirits  created  by  him,  and 
Ahriman  and  the  Evil  ones  whom  he  had  called  into  existence. 

But  pure  souls  are  assisted  by  the  Good  Spirits,  the  Triumph  of 
the  Good  Principle  is  determined  upon  in  the  decrees  of  the  Sa- 
preme  Being,  and  the  period  of  that  triumph  will  in&llibly  arrive. 
At  the  moment  when  the  earth  shall  be  most  afflicted  with  the 
evils  brought  upon  it  by  the  Spirits  of  perdition,  three  Propheta 
will  appear  to  bring  assistance  to  mortals.  Sosiosch,  Chief  of  the 
Three,  will  regenerate  the  world,  and  restore  to  it  its  primitive 
Beauty,  Strength,  and  Purity.  He  will  judge  the  good  and  the 
wicked.  After  the  universal  resurrection  of  the  Good,  the  pure 
Spirits  will  conduct  them  to  an  abode  of  eternal  happiness.  Ahri- 
man, his  evil  Demons,  and  all  the  world,  will  be  purified  in  a  tor- 
rent of  liquid  burning  metal.  The  Law  of  Ormuzd  will  rule 
everywhere :  all  men  will  be  happy :  all,  enjoying  an  unalterable 
bliss,  will  unite  with  Sosiosch  in  singing  the  praises  of  the  Su- 
preme Being. 

These  doctrines,  with  some  modifications,  were  adopted  by  the 
Kabalists  and  afterward  by  the  Gnostics. 

Apollonius  of  Tyana  says :  "  Wo  shall  render  the  most  appropri- 
ate worship  to  the  Deity,  when  to  tliat  God  whom  we  call  the 
First,  who  is  One,  and  separate  from  all,  and  after  whom  we  recog- 
nize the  others,  we  present  no  offerings  whatever,  kindle  to  Him  no 
fire,  dedicate  to  Him  no  sensible  thing ;  for  he  needs  nothing,  even 
of  all  that  natures  more  exalted  than  ours  could  give.    The  earth 


KNIOBT  BOSS  CBOIX. 


fl89 


proiliicca  no  p!ani,  tho  air  notirisbi:^  nu  tuiimal,  Ihare  U  in  short 

nol-hing,  which  would  uot  be  impure  lu  UU  sight.     In  wldrtasing 

ounclrcfl  to  Him,  iro  must  mc  onlj  tho  liiglicr  ironi.  that,  I  nicon, 

which  is  not  ci^prcsaed  hy  the  month,— the  sik'nt  inner  word  of 

'  tho  spSrib ....  From  the  most  Qlorious  of  «l)  Buiogs,  we  must 

for  bleuiugn,  by  lUai  uhich  is  moat  glorious  in  ourselves ;  and 

in  the  spirit,  ■wbioh  ntrfda  no  organ." 

Strabo  euya:  "This  oup  Supreme- Essence  is  tlint  which embi-acea 

rtu  all.  the  crater  and  the  land,  that  vUk-h  we  cntl  the  Koavt^ne, 

'  th)>  World,  the  Ntituro  of  Uiiogij.    Tliig  Highost  Boirig  ahoiild  bo 

[ivurshippcd,  vithonl  auy  viaiblo  image,  ia  Bucrvd  groTe&    In  sach 

[Tftn-titji    tht>  di-T(iiil  should  lay  themselves  dowi)  to  sleep,  and 

[tyipw't  signs  from  God  in  dreams." 

Aristotle  says:  "It  has  heeu  handed  down  in  a  mythical  form, 
rhc  vurlii-st  times  to  podteritr,  that  theri  arc  Gwls,  and  that 
Divine  comjiasses  entirp  nature.     Alt  bo-sides  this  has  been 
taddcd,  n(l<T  tJie  mythicul  Rtylc,  for  the  purpose  of  perannding  tho 
[iQultiltide,  and  for  tho  inti^niHl  of  tlie  laws  and  the  adrantago  fif 
tho  States     Thus  men  hare  given  tii  tho  (nnU  human  forms,  and 
hare  ercn  rcprettunttxl  them  under  the  figure  of  other  bi'ings,  in 
,the  train  of  which  Uctinns  folluwcd  many  more;  of  the  immc  eort. 
'But  if,  from  all  this,  wo  separate  the  original  principle,  and  eon- 
rider  it  atone,  namely,  that  tho  first  E«gcaci?s  arc  Qods,  ve  shall 
find  thnl  tliis  ha?  been  divinely  »iid ;  and  s'mcb  it  is  probable  that 
[.|>hilo»<>phy  and  the  arte  have  bof^u  sevL-rnl  times,  so  tiiras  that  is 
isaible,  found  and  lost,  anch  doctrines  may  hare  been  preserred 
\t»  oar  times  as  Ibe  remains  of  nncirnt  wisdom." 

PorphjTy  eaye:  *' By  iuiagt^  aildressed  to  aense,  the  ancients 

tnpreM-nted  Go«l  and  hia  powers — by  the  visible  they  typified  the 

[iBTieiliie  for  those  who  ha*l  learnod  to  read,  in  tliese  types,  as  in  a 

tbook,  a  Ireatjsc  on  Hip  Ooda    Wo  need  not  wonittT  it  tho  ignorant 

]er  the  images  to  be  nothing  more  than  wood  or  stone;  for 

;  an,  they  wlio  art,- ignomnl  of  wriliug  see  nothing  in  monu- 

menla  but  atom.-,  nothing  in  tablets  hut  wuud,  and  iu  liooktt  hut  a 

[tissue  of  pupyrui!.'' 

Apolloniuit  of  Tyana  held,  that  birth  and  death  are  only  in  ap- 

l|H-anknoe;  that  which  separates  itwif  from  the  o»e  substance  (the 

oju  Uivtni-  ewence),  and  it  cniight  up  by  matter,  seems  to  bo  bom  : 

that,  again,  which  n-lfnws  itself  from  the  bonds  of  mutter,  and  is 

nunitcd  with  the  one  Divine  Essence,  seems  to  die.    There  is,  at 


284  MORALS  AND  DOOXA. 

most,  aQ  alternation  between  becoming  viBible  and  becomiag  in- 
visible. In  all  there  is,  properly  Bp<5aking,  but  the  one  essenoe, 
which  alone  acts  and  sufiFers,  by  becoming  all  things  to  all;  the 
Eternal  God,  whom  men  wrong,  when  they  deprive  Him  of  what 
properly  can  be  iittrihut«d  to  Him  only,  and  transfer  it  to  other 
names  and  persons. 

The  New  Platonists  substitntcd  the  idea  of  tbe  Absolnte,  for 
the  Supreme  Essence  itself; — as  the  first,  simplest  principle,  ante- 
rior to  all  existence;  of  which  nothing  determinate  can  be  predi- 
cated ;  to  which  no  conaciousneaa,  no  self-coutemplation  can  be 
tujcribed ;  inasmuch  as  to  do  so,  would  immediately  imply  a  qaal- 
ity,  a  distinction  of  subject  and  object.  This  Supreme  Entity  can 
be  known  only  by  an  intellectual  intuition  of  the  Spirit,  tran- 
ecending  itself,  and  emancipating  itself  from  its  own  limits. 

This  mere  logical  tendency,  by  means  of  which  men  thought  to 
arrive  at  the  conception  of  such  an  absolute,  the  oy,  was  united 
with  a  certain  mysticism,  which,  by  a  transcendent  state  of  feel- 
ing, communicated,  as  it  were,  to  this  abstraction  what  the  mind 
would  receiye  as  a  reality.  Tlie  absorption  of  the  Spirit  into  that 
snperexistence  {to  enexEiva  rff?  ovfflas),  so  as  to  be  entirely 
identified  with  it,  or  such  a  revelation  of  the  latter  to  the  spirit 
raised  above  itself,  was  regarded  as  the  highest  end  which  the  spir- 
itual life  could  reach. 

The  New  Platonists'  idea  of  God,  was  that  of  One  Simple  Origi- 
nal Essence,  exalted  above  all  plurality  and  all  becoming;  the 
only  true  Being;  unchangeable,  eternal  [Efs  oov  eVi  rip  vvv  to 
dii  neTtXi'jpcoKe  Ka\  fxovov  tffTi  To  xaTa  tovtov  ovtod?  tar'\  : 
from  whom  all  Existence  in  its  several  gradations  has  eipanated — 
the  world  of  Gods,  as  nearest  akin  to  Himself,  being  first,  and  at 
the  head  of  all.  In  these  Gods,  that  perfection,  which  in  the 
Supreme  Essence  was  inclosed  and  unevolved,  is  expanded  and 
becomes  knowable.  They  serve  to  exhibit  in  different  forms  the 
image  of  that  Supreme  Essence,  to  which  no  soul  can  rise,  except 
by  the  loftiest  flight  of  contemplation ;  and  after  it  has  rid  itself 
from  all  that  pertains  to  sense — from  all  mauifoldnesB.  They  are 
the  mediators  between  man  (amazed  and  stupefied  by  monifold- 
ness)  and  the  Supreme  Unity. 

Philo  says :  "  He  who  disbelieves  the  miraculous,  simply  as  the 
miraculous,  neither  knows  God,  norhasheever  sought  after  Him; 
for  otherwise  be  would  have  understood,  by  locking  at  that  truly 


KKir.IlT  BOSS  CROIX. 


98« 


it  wad  avro-in^iriap;  siglit,  the  miracle  of  the  nniverse.  ihal  thow 

irwies  (in  OaiVo  proTidDaHnl  gnidan(»  of  Hia  jwopte)  are  bat 

■  .V  Tor  the  Divino  Pciwer.     But  the  tnily  mi raculatis  has 

I  spised  tJimii^rh  familiarity.    The  imiverKsl,  on  th(!  con- 

althoagh    in  ibu-lf  insignificant,  vet,  through  our  lore  of 

TtiUv,  tronspiirts  ns  with  ttinuzcnicnt." 

In  oppotiition  tn  Uir  iinthn>]i<>patlii.sm  of  the  Jeirish  Scrlptn^E^a, 
lO  AJt-JEAndriati  Jews  cndcaTori^d  to  parif;  the  idea  of  God  ftoni 
ixtnre  of  tho  Unman.     By  the  oTcIneion  of  every  human 
f  it  woe  suhliinatod  io  n  somothing  devoid  of  all  attributos, 
i1  wholly  tnuisccndental;  and  th«  mere  Being  [w>J,  the  Good, 
and  hy  iteelf.  the  Atisolnte  of  Platoniiini.  was  i>iib)ititnl«d  for 
,e  pcTriimal  Deity  [mm]  of  thi;  Old  Testament.     Hy  eoaring  np- 
,  beyond  ail  created  existence,  the  mind,  disengaging  itaelf 
m  the  SoDsihU-.  attnins  to  rhe  intclloctaal  intuitiou  of  this  Ab- 
late U<^ing;  of  n'honi.  hun-rvt-r,  it   e»u   pmdtcatA   uuthing  but 
iC^  nnd  sets  aside  nil  other  duti^nniuatioDB  ae  not  answering 
the  exalted  nut  lire  of  the  Supreme  Easeuo^ 
Thus  PhilonialiesadiBHnrHon  lietween  those  who  aro  in  fte 
pmpcr  sense  Sons  of  God,  having  by  mentis  of  couteiuplalion 
ifcd  thfinpselvea  to  the  highest  Being,  or  attained  to  a  knowledge 
Kim.  in  Ilia  immcdiiiteiwlf-muniftfiilatiyn,  and  those  who  know 
riiMl  (Mily  in  his  mediate  revi'lalion  through  his  ojieralion — enoh  as 

Klv  dreUms  Himself  in  ereatjon — in  the  revelation  still  relied  in 
le  lutf^r  of  Scripture — those,  in  short,  who  attach  IhemseltM 
inply  (ii  the  Lngrig.  niul  oonsider  tbia  to  be  the  Supn'inc  God; 
liu  aro  tbo  sons  uf  the  Logo^  nktlier  than  of  the  True  Being,  (S*). 
"GMd,"*  »ay«  Pylhftgorae,  "is  neither  the  object  of  senee,  nor 
ibjcct.  to  p«.<Hian,  bnl  inviiubte,  only  intelligitile,  and  Riipremely 
itelligont.  In  bin  budr  be  is  like  the  tifffit,  and  in  his  soul  he  re- 
nemhtM  truth.  He  is  the  universal  xpnit  that  pervades  and  dif- 
fii'cth  itsrlf  uver  lUl  nature.  All  beings  Teceive  their  H/e  ttom 
him.  Tbere  is  hut  one  only  Gnd.  who  is  not,  as  some  arc  apt  to 
inidfntie,  Seated  nbovo  the  world,  beyond  the  orb  of  the  universe; 
bnl  JM-ing  Ilimxelf  all  in  nil.  he  see<!  alt  the  beings  that  fill  his 
iniRiriijnty ;  the  only  Principle,  the  fjiphl  of  Hearpn,  thp  T^nther 
lif  all.  He  producni'  everything  ;  Tie  ordere  and  dinposes  t^vvry- 
lliing;  Ho  is  the  RK.\30N,  the  LtFE,  and  the  MOTlos  uf  nil  I»eing." 
"  I  nni  tilt  MOirr  of  the  world ;  he  that  followcth  Me  shall  not 
walk  'n  n.iBKNKftS.  bat  xhnll  have  the  LianT  OF  tiFi:.''    So  said 


286  UORALS  AND  DOGMA. 

thf  Founder  of  the  CliristiaD  Religion,  as  His  words  are  reported 
by  Joim  the  Apostle. 

God,  say  the  saOred  writings  of  the  JewB,  appeared  to  Moses  in 
a  FLAME  OF  FIRE,  in  tlic  midst  of  a  bush,  which  waa  not  coDsnmed. 
He  descended  upon  Mount  Sinai,  as  the  smoke  of  a/umace;  He 
went  before  the  children  of  Israel,  by  day,  in  a  pillar  of  clond,  and, 
by  night,  in  a  pillar  aifire,  to  give  them  ligUi.  "  Call  you  on  the 
name  of  your  Gods,"  said  Elijali  the  Prophet  to  the  Priests  of 
Baal,  "  and  I  will  call  ujwn  the  name  of  Adonai  ;  and  the  God 
that  answereth  by  fire,  let  him  l>e  God." 

According  to  tlie  Kal>alah,  as  according  to  tlie  doctrines  of 
Zoroaster,  everything  that  exists  has  emanated  from  a  source  of 
infinite  light.  Before  all  things,  existed  the  PrhnUive  Being,  thb 
Akciekt  of  Days,  the  A  ncioif  King  of  Light ;  a  title  the  more 
remarkable,  because  it  is  frequently  given  to  the  Creator  in  the 
Zend-Avesta,  and  in  the  Code  of  the  Sabeans,  and  occnrs  in  the 
Jewish  Scriptures. 

The  world  was  His  Bcvelation,  God  revealed;  and  snhsisted 
only  in  Him.  His  attributes  were  there  reproduced  with  TariouB 
modifications  and  in  different  degrees ;  so  that  the  universe  ma 
His  Holy  Splendor,  His  Mantle.  He  was  to  he  adored  in  silence ; 
and  perfection  consisted  in  a  nearer  approach  to  Him. 

Before  the  creation  of  worlds,  the  Priuitivk  Light  filled  all 
space,  80  that  there  was  no  void.  When  the  Supreme  Being,  ex- 
isting in  this  Liglit,  resolved  to  display  his  perfections,  or  mani- 
fest tliem  in  worlds,  he  withdrew  widiin  Himself,  formed  around 
him  a  void  space,  and  shot  forth  his  first  emanation,  a  ray  of  light ; 
the  cause  and  principle  of  everything  that  exists,  uniting  both  the 
generative  and  conceptive  power,  which  penetrates  everything,  and 
without  which  nothing  could  subsist  for  an  instant 

Man  fell,  seduced  by  the  Evil  Spirits  most  remote  from  the 
Great  King  of  Light ;  those  of  the  fourth  world  of  spirits,  Asiah, 
whose  chief  was  Belial.  They  wage  incessant  war  against  the 
pure  Intelligences  of  the  other  worlds,  who,  like  the  Amshasponds, 
Izeds,  and  Ferouers  of  the  Persians  are  the  tutelary  guardians  of 
man.  In  the  beginning,  at!  was  unison  and  harmony ;  full  of  the 
same  divine  light  and  perfect  purity.  The  Seven  Kings  of  Evil 
fell,  and  the  Universe  was  troubled.  Then  the  Creator  took  from 
the  Seven  Kings  the  principles  of  Good  and  of  Light,  and  divided 
them  among  the  four  worlds  of  Spirits,  giving  to  the  three  first 


c  Pure  InteDigicncefi,  tinit«l  In  luve  aiid  liarmotiy^  while  to  Ui« 
foDilh  wi-rfl  \"ouch»»ffd  naly  eonn!  te^hh  glimniL-riugs  of  ligliL 

WUi>u  the  strife  Wlwofn  Llieae  and  tlio  good  aogt^Ie  -IihII  have 
tiQUcd  lliL*  Appoiiilul  time,  and  LIil'^i*  Spiriu  eiivt-luped  in  dnrk- 
QCM  shall  hug  ikiid  in  vatu  hove  fiiJi'nTOTcd  Ui  aljsorb  Uio  DiTinv 
light  and  lifu,  tlirn  will  the  Ktvrnal  Uimsolf  coiuti  to  Correct  tbvm. 
Ho  will  doliror  tlicm  (rotn  tho  gt\^u  onvolopos  of  mattrr  that  hold 
thorn  capHre,  will  rii-iinimnt*  and  sti-ynjrthe-n  tJie  r»r  of  light  or 
ttpirittial  natnre  which  thejr  have  prOBcrved,  and  ro-establiiih 
throDgboiit  the  TTniyerse  that  primitive  Harmony  which  was  it4 

Mnrtriitn,  the  Gnostic,  said,  "  The  Sonl  of  the  Trno  CfariatiaD, 
'j>t«d  as  a  child  by  the  SJiiprwme  Being,  to  whom  it  had  long 
Im'ii  u  Btrtiiig«r,  receives  from  Ilim  the  Spirit  and  Diirine  Lifa.  Ir 
i«  iL-dandoooflrmed,  inlhis  gift,  in  apuroand  holy  life,  like  thatof 
(lod;  and  if  it  so  L*omplflc>i  its  fiuthly  career,  iit  charity,  cliastiiy, 
and  sanctity,  It  will  onv  day  be  dis«ngag«d  flroai  iu  mattirial  en- 
lelope,  as  the  ript- grain  is  dilachiHi  from  tlif  8l raw,  and  as  the 
young  Ifird  cseupcA  frum  it«  shell.  Like  the  angi-la,  it  will  share 
iu  tht>  btiesof  (lieOood  and  Perfect  Father,  re-cl»lbed  in  an  aerial 
bmlr  or  organ,  and  mnde  lilc<^  onto  the  AngcU  in  Hi'STcn." 

Yon  acii,  my  bruthiir,  what  \a  Ihu  meaning  of  Masonic  "LighL" 
Too  KO  why  the  East  of  the  Ixtdge.  where  the  initial  letter  of  lh« 
N'jfin'  at  the  Deity  overhangs  the  Master,  is  the  place  of  Ught. 
l/^lit,  aa  coot  radial  inguishcd  from  dnrkneKSris  Go<xl,iu  cuntradiK- 
tiagui«bcd  fmm  Kvil :  and  it  is  that  Light,  the  tmo  knowledge  of 
1 1  !'t.Tnal  (Joixl,  for  which  Masons  in  all  ages  bnvc  sought, 

i      >iiry  ninrchoK  steadily  onward  toward  that  Light  that 
iUtUfM  in  the  great  dietanci-,  the  Light  of  that  day  when  Kvil, 

■mr  and  vaiKjniihed,  shall  fade  Itway  and  diwippear  forewr. 

.  i.U'c  nnd  I.ighl  lie  the  one  luwof  the  Unirerse,  and  its  eternal 

Uarninny. 

'I'  ive  of  Horn  4*  •'inches  thme  things; — the  unity,  ini- 

..  and  goodness  of  God;  the  immortality  of  the  fSonl; 

<uad  the  aliiimito  defeat  and  extinction  oreri)  and  wrong  &ud  sor- 

liv  a  ilcdcemer  or  Messiah,  yet  to  come,  if  h«  ba«  not  already 

,  _.  -l-d. 

It  replaoca  thu  three  pillars  of  the  oM  Temple,  with  three  that 

\-e  Ui'ii  iLtrr-iulye-iplaiiied  up  Viiu, —  Faith  [in  God,  mankind,  and 

'*  iclfj,  I]ui>o  [in  (he  victory  over  evil,  the  advancement  of 

10 


i 


£88  HOKALS  AKD   DOOHA. 

niimanity,  and  in  ahcrcaf^r],  and  Charity  [relieving  the  vante, 
and  tolerant  of  the  errors  and  faults  of  others].  To  be  trustful,  to 
be  hopeful,  to  be  indulgent ;  these,  in  an  age  of  selfishness,  of  ill 
iipinion  of  human  nature,  of  harsh  and  bitter  judgment,  an  tiie 
most  important  Masonic  Virtues,  and  the  true  supports  of  every 
Masonic  Temple.  And  they  are  the  old  pillars  of  the  Temple 
nnder  different  names.  For  he  only  is  wise  who  judges  others 
(charitably;  he  only  is  strong  who  ie  hopeful;  and  there  is  no 
heauty  like  a  firm  faith  in  God,  our  fellows  and  ourself. 

The  second  apartment,  clothed  in  mourning,  the  columns  of 
the  Temple  shattered  and  prostrate,  and  the  brethren  bowed  down 
in  the  doejwst  dejection,  represent  the  world  under  the  tyranny  of 
the  Principle  of  Evil ;  where  virtue  is  persecuted  and  vice  rewarded; 
where  the  righteous  starve  for  bread,  and  the  wicked  live  sumpta- 
ously  and  dress  in  pnrpleaud  fine  linen  ;  where  insolent  ignorance 
rules,  and  learning  and  genius  serve ;  where  King  and  Frieet 
trample  on  liberty  and  the  rights  of  conscience;  where  freedom 
hides  in  caves  and  mountains,  and  sycophancy  and  servility  &ini 
and  thrive  ;  where  the  cry  of  the  widow  and  the  orphan  starving 
for  want  of  food,  and  shivering  with  cold,  rises  ever  to  heaven  from 
a  million  miserable  hovels;  where  men,  willing  to  labor,  and 
starving,  they  and  their  children  and  the  wives  of  their  bosoms,  beg 
})lamrively  for  work,  when  the  pampered  capitalist  stops  his  mills; 
where  the  law  punishes  her  who,  starving,  steals  a  loaf,  and  let* 
the  seducer  go  free;  where  the  success  of  a  party  justifies  murder, 
imd  violence  and  rapine  go  unpunished;  and  where  he  who  with 
many  y»ars'  cheating  and  grinding  the  faces  of  the  poor  grows  rich, 
receives  office  and  honor  in  life,  and  after  death  brave  funeral  and 
;i  splendid  mausoleum  : — this  world,  where,  since  its  making,  war 
Iia3  never  ceased,  nor  man  paused  in  the  sad  task  of  torturing  and 
mnrdfring  his  brother;  and  of  which  ambition,  avarice,  envy, 
liatnd.  liLst,  and  the  rest  of  Ahriman's  and  Typhon's  army  make 
a  Piiiiik'inonium  :  this  world,  sunk  in  sin,  reeking  with  baseness, 
clamorous  with  sorrow  and  misery.  If  any  see  in  it  also  a  type  of 
the  sorrow  of  the  Craft  for  the  death  of  Hiram,  the  grief  of  the 
Jews  at  the  fall  of  Jerusalem,  the  misery  of  the  Templars  at  the 
niin  of  their  orderlind  the  death  of  De  Molay,  or  the  world's  agony 
and  pangs  of  wo  at  the  death  of  the  Redeemer,  it  is  the  right  of 
each  to  do  so. 

The  third  apartment  represents  the  consequences  of  sin  and 


KNtonr  BOSS  crotx. 


S6U 


.  U)d  ihe  h»ll  made  of  Uio  liumao  lieart,  by  its  ficr;  pnsaiona. 
'any  acf-  in  it  alsoal-ype  of  the  Hadwofllie Greeks,  the  Oebeniia 
the  Hi'ltrowfl,  tht.*  Tartarus  of  tbc  Roinmis,  or  the  lUII  nf  tho 
ihittbos,  or  uqI;  of  tlic  agonies  of  remorse  and  the  tortarea  of 
upliratding  couicioQW,  it  ia  tlie  right  of  CAch  to  da  so. 
Tha  fimrth  aivarlmi'nt  rc|»n>«etit»  llie  niiiv<'rse,  freed  fW>m  the 
jlenl  dominiou  and  tjrrannj  of  thn  Principle  of  Kvil,  and  bril- 
liant with  the  true  Light    that  flovE  fVnm  the  .Supreme;  Deity; 
when  aiti  aiid  wrung,  and  pain  and  eorron-,  remorf?  and  miscrv' 
^atl  U-  no  more  furever ;  when  the  great  plooa  of  Infinite  Ktcriial 
\itAom  dhal)  he  fully  developed ;  and  al)  God's  creaturpi,  seeing 
II  appiir>-<til  t;vil  snd  individual  Buffi-ring  and  wrong  wore 
dru|M  ihal  w«nl  to  nvrM  tho  great  river  of  iofiuite  good- 
I,  ahall  know  that  vast  a»  is  the  power  of  Deity,  his  goodness 
id  i"  ^re  uiftniie  un  Iti?  power.     If  any  eev  in  it  a  type 

'|.|i<  1  :    riiy6terie<iof  any  faith  or  creed,  or  an  allusion  to  any 

peut  occurrence,  it  is  their  right  ti^do  so.  f^et  each  apply  its  sym- 
lU  iw  he  pl^'aaea.  To  all  of  ue  they  typify  iln'  iinivereal  ruk'  of 
mry. — ijf  it*  tlirw  rhicf  virtues,  Fitith,  Ho(«e  aud  Charity; 
brotherly  love  and  nniversil  bcncTolence.  Wo  labor  here  to 
.  utbor  mil.  TIk-^  ^rinljols  need  no  other  interpretation. 
The  oltli^ittiund  uf  mir  Auctent  Brethren  of  the  Rose  ifi  were  to 
fnllill  all  the  dittiea  of  friendship,  cheerfulnefe,  chanty.  p«ae«,  lib- 
emlity,  temporanee  and  chajitity:  and  WTiipulonHly  to  avoid  itn- 
|mrity,  haughtineiif,  hatred,  anger,  and  uvor)'  uther  kind  of  fice. 
They  ttwk  their  iihilo*o])hy  ftt»ui  the  old  Theologj-  of  the  Egyp- 
tkiia.  uH  Mottea  and  Soloioun  had  done,  and  horiowed  m  hieru- 
l^rphies  And  the  ciphers  of  I  1il-  tlulin^WM.  Thi-ir  princi[>al  rulea  wcro. 
to  eurtiw  ibo  profcsaton  of  mcdiciuc  ehuritably  and  without  fee. 
u  fttjvanea  the  cause  of  virtne,  enlarge  the  dciences,  and  induce 
mon  t<)  live  as  in  the  primitiT<>  timt's  of  the  wnrld. 

When  ihia  degrvi-  had  its  origin,  it  is  not  impurtant  to  inqnire  ; 
m>T  with  what  difftimit  riles  it  has  been  pnicti!u<d  in  different 
wuDtries  and  at  various  timcB.  It  is  otwry  high  antit^nity.  Its 
iwrotnnniLrs  iliOV-r  with  the  dcgrwi>  of  latitnde  and  longitude,  and 
(t  reoeirea  variant  ioterprctniions.  If  wo  wen-  to  oxftmin«  all  the 
<lllIeronl  ti-ri'moiiials,  their  enihlrmg,  and  their  formnlse,  we  should 
too  that  nil  that  helongfi  to  the  primitive  and  esa^ntial  elements 
ij  the  order,  ii  renpectod  in  evpiy  panctnary.  All  alike  prautlee 
Tirtuc,  that  it  may  produce  fruiU     All  labor,  like  ns,  for  the  ex- 


290  MOBAU  AXD  DOGMA. 

tiqiatioQ  of  vice,  tho  purification  of  maD,  the  deYelopment  of  the 
arte  and  seiencea,  and  the  relief  of  humanity. 

None  admit  an  adept  to  their  lofty  philosophical  knovledge,  and 
mysterious  sciences,  until  he  has  been  purified  at  the  altar  of  the 
symbolic  degrees.  Of  what  importance  are  differences  of  opinion 
as  to  the  age  and  genealogy  of  the  degree,  or  variances  in  the  prac- 
tice, ceremonial  and  liturgy,  or  the  shade  of  color  of  the  banner 
under  which  each  tribe  of  Israel  marched,  if  all  revere  the  Holy 
Arch  of  the  Bymbolic  degrees,  first  and  unalterable  source  of  Pree- 
Musonry;  if  all  revere  our  conser\-ative  principles,  and  are  with  ua 
in  the  great  purposes  of  our  organization  ? 

If,  anywhere,  brethren  of  a  particular  re1ig''..iiis  belief  hare  been 
excluded  from  this  degree,  it  merely  sliuwd  huw  gravely  the  par- 
poecB  aad  plan  of  Masonry  may  be  misunderstood.  For  whenever 
tho  door  of  any  degree  is  closed  against  him  who  believes  in  one 
Ood  aud  the  soul's  immort4iIity,  on  account  of  the  other  teneta  of 
his  faith,  that  degree  is  Masonry  no  longer.  No  Mason  has  the 
right  to  interpret  the  symbols  of  this  degree  for  another,  or  to  re- 
fuse him  its  ray:«terics,  if  he  will  not  take  them  with  the  explana- 
tion and  commentary  superadded. 

Listen,  my  brother,  to  our  explanation  of  the  symbols  of  the  de- 
gree, and  then  give  them  such  further  interpretation  as  yon  think 
fit. 

The  CroKK  has  been  a  sacred  symbol  from  the  earliest  Antiqalty. 
It  is  found  upon  all  the  enduring  monuments  of  the  world,  in 
Kgypt,  in  Assyria,  in  Ilindostan,  in  Persia,  and  on  the  Bouddbist 
Uiwdrs  of  [ri'luiid.  Bouddha  was  said  to  have  died  upon  it  The 
Druids  cut  an  oak  into  its  shape  and  held  it  sacred,  and  built  their 
l4!n)]il<'^  in  that  form.  Pointing  to  the  four  quarters  of  the  world, 
it  wiw  llic  flymlKil  of  universal  nature.  It  was  on  a  cruciform  tree, 
lliat  CbriKliiiu  was  said  to  have  e.xpired,  pierced  with  arrows.  It 
wiiH  n-vcn-d  in  Mexico. 

itut  iU  peculiar  meaning  in  this  degree,  is  that  given  to  it  bj 
tlu!  Ancient  Egyptians.  Tholh  or  Phfha  ia  represented  ontheold- 
<!8t  monumfiits  carrying  in  his  hand  the  Crux  Ansata,  or  Ankh, 
(a  Tau  omsH,  with  a  ring  or  circle  over  it].  He  is  so  seen  on  tho 
doubhf  tablet  of  Shufu  and  Noh  Shufn,  builders  of  the  greatest  of 
the  Pyramids,  at  "VVady  Moghara,  in  the  peninsula  of  SinaL  It  was 
the  hieroglyphic  for  life,  and  with  a  triangle  prefixed  meant  life- 
giving.    To  ns  therefore  it  is  the  symbol  of  Life — of  that  lift 


KKIQHT  R06B  CBOIX. 


S91 


enuioAted  thim  the  0«ity,  and  of  tha,L  Bterual  Life  for  vbioh 
lall  hop<;  through  our  faith  io  (ii/<X'n  inlinit«  goodness. 
iTh«  K0311  was  aneienlly  eacretl  to  Auwini  and  the  Suii.  It  U 
hirnibol  of  l>atBHy  of  tito  ivsurr<>ction  of  Lij;bt  aud  the  ninuwal 
!  life,  nnd  tiierefiire  of  the  dawn  wf  the  firfit  dsj,  and  ntoro  p«r- 
eiiUrlj'  of  the  rcenrrcction:  and  the  Cross  and  Rose  together 
thcD'furn  hifTogirphicallj  to  b«  rc-ml,  the  Vaunt  0/  eternal 
'tif't  which  all  NatioDH  have  hoped  for  by  tho  advent  of  afio- 
nmtT.  ^ 

Thp  f^liean  f^cdiog  her  yoiiug  is  an  uniblvni  of  tho  Inrgc  and 
itimiful  lk>u<jfiwiH'«  of  Naliin<,  of  ttiv  KiKloL'mer  uf  fallcti  man, 
aad  uf  tliat  humauUy  aud  chaiity  that  ought  to  disUnguieb  a 
light  i>r  tills  degreo. 
lie  Sttgle  vius  Lhf<  liviu^  Symbol  of  the  Egyptian  Qod  Men</6s 
Mmfhra,  vh*>ta   Uatustrts-Hainwa  ninde  one  with  Amttn-Ret 
(>i)d  of  Tbebee  and  Upper  Egypt,  and  the  reprvecutative  of  the 
ID.  the  wurd  Re  mc-aoiug  Sun  or  Kwg. 

|Thi"  Cumjuutn  fiurmount«d  «rilh  a  crtnirn  KigiiiGes  that  uolwith- 
ig  thi;  high  rank  atfaiiitd  in  Maiiuiiry  by  a  Kiiight  of  Ui« 
Jroix,  equity  and  impartialUj  arc  invariabK  to  gitvcni  his 

JTo  the  word  Ikbi,  inscribed  on  the  Crux  Aiuata  over  the 
ifltcr'a  S^ntt,  many  niennin^^a  have  been  aadgned.    The  Christina 
hitiato  rt'iffi'DtiaUy  un-a  in  it  the  iiiilbiL*  of  ihv  inurription  upon 
emiDi  an  whicli  ChriKt  mffernd — fesuf  Xatarcnus  Hex  fudw- 
The  iagcsofAiitifjuity  coiinfctod  it  with  one  of  the  gn-ut- 
HHTftl*  of  Nutiirv,  that  of  uniriTBal  n-p?iicration.    Thoy  intcr- 
rt«d  it  Ihitfl,  /yiic  Xdttra  rcit'/ralur  inltgra ;  [entire  nature  ia 
lorated  by  fiw]  ;  The  Alchemical  or  Ktrnietic  Mawma  fnua*4 
it  tbU  nphnri-tiit,  Ignt  mtntm  ruris  iaivnifiir.     And  tht-  Jm- 
^la  are cbargL-d  with  having  uppliwl  toittbi!iudiousaxiom,J'i(«/uin 
sre  rtfffa  impioA.    The  four  k-ttcra  arc  the  initials  of  tJic  Hebrew 
fnlf  that  rvpn-jietil  tin;  four  elpincrit.* — lavirnim,  the  si'a*i  or  water ; 
IffNc,  tiro;  AVxtiirA,  the  air,  and  iebcachah,  ^a  dry  earth.     Uow 
rmd  it,  t  need  not  repeat  to  yoo. 
Thi-  Cnoss.  X-  ^'OB  thf  Sign  of  the  Creative  Wisflom  or  Logoa^ 
i»  Son  of  Ooil.     Piiitii  suTs/'ITe  expresiicd  bim  iipcm  the  uni- 
la  tho  fignif  of  the  letter  X.    The  next  Power  to  the  Su- 
■-  il  wofl  dtfus^aled  or  lipnrud  in  Ihc  shape  of  a  Cniss  on 
iwr."     Mithrat)  ingnixl  hi«  HoUiiTH  on  th«  forehead  with  a 


.'  .'s;     X  •■  -j'  iii-iTi.  ..   :  ■>■-    iii-  iry5isr:riiL-  cT^eit-  of  ibe  huai- 

^- —  -p 

V  -   .-  jiiiii:;:;  K-.  Ui-  "u:  ai-L  i:;r  LesL  imiiri.  ihiis  -p.  The* 

;»i.  ,-,-'..-r:  :i  ::j-  .  .^  ^^r.:i--iji.  j.-  i-iuiL  u.  Ariui.  Etand.  the 
tir--  ;  ■■  -»■"  ij-  pr-.  j.  ;  ■■  i'  ■-=•■•■  T:a--  l-  tht  ?i«ff  of  OoiB, 
4i.r     a...    :.j-  lij  •:.  —i^i:.  ;....  tjt  it^  v'rL  n^  lihr  Christiaue  ui 

*.;:;.         '1    t  llfr-i*    "^  :,rUi:.:i^;r    ir    UUi-    UiSCnillioii.  *" /h    jl«f 

-.;  ■.  -   --.     Jf   "      i.1  -^^r-.y^i-i.  a-  Uit   I'nonii'  si  Win 

;™'^.   'X     ■    P        "■^■'      -^    ■   '■      -ifi. -.v.  ■  r.'h-i." 
'.':.-  >-;.■;  .■i^i.r  1?-.  :i-  i.  ■^j.r,  ■■:  ■::i-.:'  ■"■l.  i  auuhns.  iT  oi' * 

-     -IjI.  *?■•■■:.  'J:.'   '.u.?:  ■..;iT^-   v'i    iiiJui   iiavi   algo  xhe  mse 

>ii-;-.".  V  iii    w  i.i-'i  ::■■■;  -:»    luu'i.  »  ::;  ■.■*■■!?*■,=>- tiint  i^-.  and  Kitb 

f-iii;:.':-     ■;.,■-  i3L      '.' :r-   ■  - -.iii- :  >    'i  :;i!  iricst.  Ltf  Hiinig  wer_- 

..■...■..■■^■,   n;-;    -.:,--        -. — r-  4>      *"     V  ;,-  '  !:■    ..-■--,       llf    Ulr    LoiXta  of 

■  ».  -fiiL.;:..    V.i.r  >.-■:    .;  .\a.  ."u^  :■.;.?  .^  L^J   I:  if  the  Sigu  of 

'."   V-i-.    n  .1.-     '  }-li.::i,.-~:.  iL   1:  :.u-  i4iii'i:r  ■ithcT  mystic  nAn 
•■![,■■*•-!!;■,  i,:t  ;:,-.  ••  w,.  •-:ii'  ^-■.■,  i.v_  :ij-  iLitruuvd  trianfrlcT/",. 
'J'"  '•  .<■  L.-.  '.   ■-•jZ    >:.  i.:..ivi.:  ■.■  ■:!.•■  fc.:;i  ni-iii;*- vSCkVttT.ed  frvnn  the- 
rv  ■.■■  :■!'  '.•-,_;■■  ■.  f;:.  .vL-.r  i^i-i-ivi:  ■.■.Tjvj    'f  iijcit 

>  ■.■■-■•■■.:.■--.  till  .1  ;-.i.r..  l:  _  ::.■;  ri.u^  t.  uud  arc' clad  in 
:•.•  tj'.:'!..'- .  :'.  -t.rr  V.  J^Ui^i:.  ■»  .:•„  -*.  ':•■:  sui  i:*i'niiiiii>n  of  the 
J  J  ■.r.nL  r^:-..  ..'.  -.:..-  ^^r  .t  -.^i^r-'.  'L-  .-ii'.lji.iIj:^  i-f  tten  and  the 
»-ji-.-:..'f  •:'.'  :.^'..  .:.•:'.  •.:.■:  dari;:.---;  .f-Ln  iK-^'.'iacTvd  sc'uL  oppressed 

'I  u'-f  :-  .■;'.■  *j-,yja.".  -,-;  :L*:  ;?  l  :  sao  n:  limes.  Tfa^re  is  no 
lr:Mi;;;.'.T!'!>J  wjuJ  \l\i\  ■:■---  :;iT  a:  :::t.v?  »:friia:r.  There  is  perhaps 
r-ij;' .  'jJ  ulJ  T.'ja:  tj.j.'ji: ;.:  h.'i  '.'f  a:,_v:;.::,^":- v.-nd  ihenoeds  aiidiii- 
1/  .'i''^  '-■)■  i}ji-  \fi-iy,  tijaT  JT  ijIj:  i»:  :;m-  ?  rT^trL^iJ  and  Terrified  by  the 
av.  ^-i)  'jij-  -li'/ii-  wijjf  .'j,  ('■-.-i:!;::  i*  :*i>u::':j  :t  »\iv  a  gnilty  thing  for 
•i'l'.ii-^  ••>•,  ji  wljj-j-rr  X'r  ii~lf  ;:i  i's  innn'.-'L  dvprhs.  Some  Demon 
wMKi^  I',  I'.riinir  it  witii  ij(iu?jt>.  aij'l  :>.•  or'j*h  it  Tith  desjiair,  ask- 
in/  wlj'ilj'-r,  iit'i'-r  all.  it  i-  (■■.-rtaiii  iliai  it;  t-iiuviciions  are  true, 
xii'l  iu  JaiOi  »i-II  f'diridid :  ttln:tli.-r  it  U  iink-:-d  sure  that  a  God  of 
liiliiiJK'  I/iv>-tui'l  Bi-ri'-tiririici;  niK-.^  t[n-niiivt.rse.or  only  some  great 
I'liinrHJi  m  l-'iii.ir  line]  iruii  NiC' :=.-ity.  hiJ  in  impt-neirable  gloom, 
iiii(l  III  ttlji'Oi  iiji'ii  iiikI  llii;irsiifr>frin<r»':iii(l  ii<>rr<>wi<.  their  hopes  and 
i'lyf.,  tln-ir  liiultiritiiif  mid  ()i^;d.s  ui^;  of  no  more  interest  or  ini- 
|iorliiii(-i:  lliuii  the  motoH  lliut  dance  in  the  sunshine:  or  a  Being 


ZNiom  nosB  cnoix. 


«93 


lliaL  omueea  Ilinic^Jf  witli  the  incredible  ranity  ttnil  fully,  Uidwci- 
liti^aud  con  tortious  of  tiie  insigniflcoDt  ioKcts  tbnt  compoM 
Inmiuiitv,  out)  idly  ima^oti  tUnt  they  roiiojuble  ttii!  OmnipobenL 

•*  >(liat  ai*  we,"  llio  Teuiprer  aska,  •'  but  puppets'  iii  a  shnw-ljox  ? 
Omuipolent  d««tioj^,  pnll  our  strings  gt^ntly!   Dance  ns  morci- 
illy  off  our  miserable  little  stage  I" 

**  le  it  not,"  tbe  Di'inim  whispon), "  morcly  tbe  inonliautc  vajiity  of 

uuu  tluit  cHDtH^  bim  now  to  prctood  to  hiniwlf  ili«t  ho  U  like  \mto 

ml  in  iritC'lWt,  Rympftthioii  nnd  pnsiiioiifl,  ns  it  wim  that  vliich,  *t 

lir  iM^iniiiug,  in&iia  Iiiin  IxOieTo  thiit  hf  Viixs,  in  bis  bodily  idiapu 

nd  organs,  the  very  inrng*"  of  the  Deity?     Ih  not  hia  God  merely 

in  uirn  ttbtidow,  prujtetvd  in  gigantic  outlines  ujMjn  tliu  clouda? 
>ote  he  not  cn-uk'  for  hiuiireir  a  God  out  of  hituself,  by  merely 
Iding  iudatiQite  exloution  to  his  owa   Eiicnlties,    pcivera,  and 

I  "Who,*' tbe  Voice  thotwill  not  he  always  sili'iieed  wbiKperij"hitf 
rcrLhoronghly«iitliiicdhiiu«-]f  witbbisowii  ar^imienw  iii  re«|>ecl 
hia  owu  italuruP    'Who  cTer  di-uiuuslmk-d  lo  hitn^fU',  with  » 
mcluiii vvneai  tltaL  elevated  the  belief  to  oerlaiiilv.  that  be  vm  an 
mi'-rl iii.?}tirit,dwellin;i: on lyU-m[K'i'arily  in  the  bonse  and  envelope 
the  body,  and  tu  live  ou  t'orerer  alter  tlmt  Bhall  have  decayed? 
OTer  ban  demonstrated  or  ever  ean  demonstrate   that  tbe 
itotltTt  of  Hail  diflV-rs  from  that  of  tbe  wiser  nniniaK  otlieiiviff! 
lui  ill  degrw?      Who  bua  ever  dune  more  thou  to  ultjer  nonaeose 
id  iucoht^re^ci«3  in  regard  lo  the  diffca-nvo  beLircTn  the  instincts 
the  d'jg  and  the  reason  of  Man  ?     Tbe  horse,  tbe  de^^  the  cle- 
tMf  an>  as  consciunn  of  their  idflntitr  as  we  are.    They  think, 
rvrnvmlwr,  arguo  vritb  themselves,  deviMi,  plan,  and  rteuoH. 
Ihmi.  is  the  iiitelleet  and  infL-lligeiire  of  tbe  mjo  but  the  iotul- 
of  till*  aninial  in  a  higher  dcgi-w-  or  larger  ijimntily  ?'*    In  the 
rval  I'XplanntioQ  of  a  single  thought  uf  a  dug,  all  meiapbysioa  will 
condensed. 

And  witb  xlill  more  terrible  significance,  the  Voice  oaks,  in  irhat 

tetxxit  the  mafiscfl  of  men,  the  vast  swarroti  of  the  human  race, 

^roTen  tbunisclves  either  wiw>r  or  better  than  thn  animals  in 

'  eyea  a  bigher  iutvlligi-ucv  abini::^  than  in  their  dull,  uninteU 

ofcual  oibe?  in  what  respect  they  have  proven  themselves  wor- 

liy  of  or  suited  for  au  immortal  life?  AVould  that  be  u  prixcof  auy 

Ice  to  tbe  vast  majority  ?     Do  they  abow,  here  upon  earth,  any 

rity  to  improve,  any  fitncsa  for  a  state  of  etistvnee  in  which 


294  HOBALS  A.VD   DOQHA. 

they  could  not  crouch  to  power,  like  hounds  dreading  the  luh,  or 
tyrannize  over  defenceless  weakness ;  in  which  they  could  not  hat«, 
and  persecute,  and  torture,  and  exterminate ;  in  which  they  could 
not  trade,  and  speculate,  and  over-reach,  and  entrap  the  unwary  and 
cheat  the  confiding,  and  gamble  and  thrive,  and  sniff  with  self-' 
righteousness  at  the  ehort-comings  of  others,  and  thank  God  that 
they  were  not  like  other  men  ?  What,  to  immense  numbers  of 
men,  would  be  the  value  of  a  heaven  where  they  could  not  lie  and 
libel,  and  ply  base  avocations  for  profitable  returns? 

8adly  we  look  around  us,  and  read  the  gloomy  and  dreary  rec- 
ords of  the  old  dead  and  rott«n  ages.  More  than  eighteen  centuries 
have  staggered  away  into  the  spectral  realm  of  the  Past,  ainoe 
Christ,  teaching  the  Religion  of  Love,  was  crucified,  that  it  might 
Itecome  a  Religion  of  Ilate;  and  his  Doctrines  are  not  yet  OTen 
nominally  accepted  as  true  by  a  fourth  of  mankind.  Since  hi< 
death,  what  inealeiilable  swarms  of  human  beings  have  lived  and 
died  in  total  unbelief  of  all  that  we  deem  essential  to  Salvation! 
AVhat  multitudinous  myriads  of  souls,  since  the  darkness  of  idola- 
trous superstition  settled  down,  thick  and  impenetralile,  upon  the 
earth,  have  flocked  up  toward  the  eteraal  Throne  of  God,  to  recrire 
Ilis  judgment? 

The  Religion  of  Love  proved  to  be,  for  seventeen  long  cen- 
hiries,  as  much  the  Religion  of  Hate,  and  infinitely  more  the  Re- 
ligion of  Persecution,  than  Mahometiinism,  its  unconquerable  rival 
Heresies  grew  up  before  the  Apostles  died;  and  God  hated  the 
Nicolaitans,  while  John,  at  Patmoe,  proclaimed  His  coming 
wrath.  Sects  wrangled,  and  each,  as  it  gained  the  power,  persecuted 
Mie  other,  until  the  soil  of  the  whole  Christian  world  was  watered 
with  the  blood,  jnd  fattened  on  the  flesh,  and  whitened  with  the 
bones,  of  martyrs,  and  human  ingenuity  was  taxed  to  its  utmost 
to  invent  new  modes  by  which  tortures  and  agonies  could  be  pro- 
longed and  made  more  exquisite. 

"  By  what  right,"  whispers  the  Voice, "  does  this  savage,  merciless, 
persecuting  animal,  to  which  the  sufferings  and  writhinga  of  others 
of  its  wretched  kind  furnish  the  most  pleasurable  sensations,  and 
the  mass  of  which  care  only  to  eat,  sleep,  be  clothed,  and  wallow  in 
sensual  pleasures,  and  the  beet  of  which  wrangle,  bate,  envy,  and, 
with  few  exceptions,  regard  their  own  interests  alone, — with  what 
right  does  it  endeavor  to  delude  itself  into  the  conviction  that  it  is 
>u>t  an  animal,  as  the  wolf,  the  hyena,  and  the  tiger  are,  hnt  a 


XKIGHT   KOSB   CBOIX. 


205 


hnoUcr,  a  fpiril  destined  to  be  Imiuvrtal,  a  spark  of  the 
^  I-'iiv  anil    Reason,  which  are  God  ?    Wliat  other 
ImmurtHlitT  tlmn  one  of  wUishoL'sa  could  IhU  cwstiut!  eujoy  ?  Of 
oilier  is  it  ca|Kiblu  ?     Must  not  imnmrtalily  uniamoiice  hetv 
id  ifl  not  life  a  jkhi  of  it  ?    Huw  alialJ  di-aih  cliaJigi-  tin:  Ukw  n»- 
■reoflhebaw  wkI?    Why  bate  not  lho«!  oth«r  aiiiiuals  that 
ilr  raiiMlv  imitate  the  wnatoa,  aiTa^,  bonum  crti(.-lt_v  uiid  thimt 
^r  l>1ou4t.  tlin  Kikitiu  riji;bt  98  mat)  has,  to  expect  a  re«nrr«ctioD  and 
Etonilty  of  existence,  or  a  Hoaren  of  Lore  ? 
7'he  world  iviprovfi.    3Ian  ceases  Ui  persecute, — when  the  per- 
TOtt'd  brcvute  too  nurnvroiis  and  strong,  longer  to  submit  to  it. 
aat  Muroo  of  jiktismv  clo«ud,  men  uxorciKs  the  iu^aulHw  of 
ii'ir  rrurlly  on  tlio  hiiIuiuIb  and  other  living  things  below  them. 
_To  Ucprivi-  otla-r  creoturos  of  the  life  which  God  giivc  them,  and 
not  only  that  we  mar  cat  their  fle^h  for  food,  bnt  oat  of  mere 
wanlnnnetitt,  U  the  agrpeablo  i«mplojnitnit  and  amui^enienl  of 
,  who  pridfH  bini^'lfou  lieiug  the  Lord  iif  Creation,  and  a  lil- 
lower  than  the  Angels.    ]f  be  am  no  lunger  Hit  the  ruck,  the 
Lhot.  (lie  pinccre,  and    the    stnke^  he   can    hate,  und  elauder, 
<l  di:LlKlit  io  the  thought  that  he  will,  hcreaftur,  luxuriously 
^nving  thv  tH?a!!ni)l  baitttudt'S  of  Heaven.  Be«  with  pleasaro  the 
itliiiig  a^nies  of  Xhom  jnatly  datiiued  for  daring  to  hold  opiD- 
iBconlrarv  to  biB  own,  npon  snbjecte  totally  berond  the  compre- 
Bnslon  botii  of  tliem  and  him. 

Where  the  arraipii  of  the  deqmtfl  a-Md  to  flay  and  ravage,  the 

llMor**l'pirod<'m'*  l4k«  their  plaw,  and,  thf  blaok  and  whik' 

iBiingled,  alan-^hter  and  barn  and  raviah.     Ka^h  age  re-enacts 

b(t  rrinips  as  well  &*  thp  follies  of  Its  predecessors,  and  elill  war 

1M>«  nntragr  nnd  tnms  fVnitful  loiids  into  desort«,  and  God  It 

banked  in  the  Chnrrhes  for  blroily  bntrherics,  and  the  rrmor^- 

dcTiistators.  e:ven  when  swollrri  by  plunder,  an?  cruirncd  with 

lurwla  and  ru-ceive  ovations. 

Of  thrt  wh^le  of  mnnkind,  not  one  in  ten  thonsandhas  anyaepi- 

tlons  lioyoiid  the  dully  needs  of  the  gross  animal  life.     In  this 

'  and  in  all  others,  all  men  except  a  few.  In  most  couniries,  ar^ 

om  to  lip  men'  beastJi  "f  burden,  rfv-Ialiorers  with  the  horse  and 

le  ox.     FnifiMindlyigunrant,  even  in  "chilized"  lands,  they  tbink 

rvawn  like  the  animahi  by  the  side  of  which  they  lotL    Por 

1.  Sonl.  Spirit,  Immorliilitv,  are  mere  wonle.  without  any 

-ing.     The  Ood  of  fi'mfr'-<>n-twenli('tli«  of  (he  Christian 


.-     .,1     -!!-l 


k 


i 


396  MORALS   AND   DOQUA. 

world  is  only  Bel,  ^Inlucli,  Zeus,  or  at  best  Oairis,  Mithras,  or 
Adonal,  under  anotlier  name,  worshipped  with  the  old  Pagan  cere- 
monies and  ritualistic  formulas.  It  is  tlic  Statue  of  Olympian  Jove, 
worshipped  as  the  Father,  in  the  Christian  Church  that  was  a 
Pagan  Temple ;  it  is  the  Statue  of  Venus,  become  the  Virgin  H&ry. 
For  the  most  part,  men  do  not  in  their  hearts  believe  that  God  is 
cither  just  or  merciful.  They  fear  and  shrink  from  His  lightnings 
and  dread  His  wrath.  For  the  moat  part,  they  only  think  they 
believe  that  there  is  another  life,  a  judgment,  and  a  punishment 
for  sin.  Tet  they  will  none  the  less  persecute  as  Infidels  and  Athe- 
ists those  who  do  not  believe  what  they  themselves  imagine  they 
believe,  and  which  yet  they  do  tiot  believe,  because  it  is  incompre- 
hensible to  them  in  their  ignorance  and  want  of  intellect  To  the 
vast  majority  of  mankind,  God  is  but  the  reflected  image,  in  infi- 
nite space,  of  the  earthly  Tyrant  on  his  Throne,  only  more  power- 
ful, more  inscrutable,  and  more  implacable.  To  curse  Humanity, 
tlie  Despot  need  only  be,  what  the  popular  mind  has,  in  every  age, 
imt^ned  God. 

In  the  great  cities,  the  lower  strata  of  the  populace  are  equally 
without  faitli  and  without  hope.  Tbe  others  have,  for  the  most 
part,  a  mere  blind  faith,  imposed  by  cdncation  and  circumstances, 
and  not  as  productive  of  moral  excellence  or  even  common  honeety 
as  Muhammcdauism.  "  Your  properly  will  be  safe  here"  said  the 
Moslem ;  "  There  are  no  Christians  here."  The  philosophical 
and  scientific  world  becomes  daily  more  and  more  unbelieving. 
Faith  and  Reason  are  not  opposites,  in  equilibrium;  but  antago- 
nistic and  hostile  to  eacli  other ;  the  result  being  the  darkness  and 
despair  of  scepticism,  avowed,  or  half-veiled  as  rationalism. 

Over  more  tluvn  tli  rcc- fourths  of  the  habitable  globe,  humanity 
still  kneels,  like  tbe  oamt'ls,  to  take  upon  itself  tbe  burthens  to  be 
tamely  borne  for  its  tyrants.  If  a  Republic  occasionally  rises  like  u 
Star,  it  hastens  with  nil  t-jiocd  to  set  in  blood.  The  kings  need  not 
make  war  upon  it.  tii  crii!?h  it  out  of  their  way.  It  is  only  neces- 
sary to  let  it  alone,  and  it  soon  lays  violent  hands  upon  itself.  And 
when  a  people  long  enslaved  sliakes  off  its  fetters,  it  may  well  Ik 
incredulously  iiskod. 

"  Sliall  the  braggart  shout 
For  sODic  blind  glimpse  of  Freedom,  liok  Itself, 
Throupli  madness,  hated  by  the  wise,  to  law. 

System  and  Empire  T" 


ENIOnr  BOSK  CROIX. 


291 


Everywhere  in  the  worlil  labor  u,  in  some  shape,  t1i«  (tluve  of 
capiUI ;  geuerul);,  a  slave  to  be  fed  onljr  so  long  ae  he  cim  work, 
ur,  rather,  ouly  e«  lon^;  as  liia  vork  is  profiUMu  to  tlii;  ovruur  or 
tbe  Iiuman  cliu.tti'1.  Tkere  are  Eamines  in  Irclaiitl,  etriko^  and 
starration  in  England,  paUpcrinni  uiiil  tenement-dens  in  New  York^ 
mi(*nf,  H'juulor.  ignonuio^.  dtutilution,  the  brutjilily  of  viw  and 
(h<^  uisi-nsibiltL^r  tu  ttbuinf,  uf  de«])iuring  Ireggary,  in  all  the  hnmmi 
ooHpooIs  and  euwcrs  CTcrrwlK-rv.  Here,  a  scwing-womaii  fiuu- 
i8ht«  and  rrct-ats ;  there,  niyHK-rs  munltT  their  cbUUreu,  that  those 
^•I>lin.*d  mn;  lirp  ni><>n  tlio  trtikil  piir>-hi)iied  with  the  burial  allow- 
>ce«  of  the  di«d  HLorvuting ;  and  at  the  next  door  jnnng  girls 
unwt.imtc  tbi-niwUf's  for  food. 
Mipnjoier,  ttu;  Voiw  savii,  thiH  liejtutt^d  raoc  is  not  mtis6od  with 
nng  ita  mnllitude^  swept  amiv  \>y  iiie  gn«t  cpidcmica  whom 
kuHt'd  uro  unknown,  and  uf  thr  juetico  or  wisdom  of  whieli  Ihu 
nmidD  mindcaanot  ooncvivc.  It  mn^t  atiio  be  cvc-r  at  war.  There 
liu  nnt  lM>en  «  moment  nnco  men  divided  into  Tribei,  when  all 
II*  world  was  at  [leaoe.  AIwhvs  nion  have  been  «>ngagcd  in  miir- 
pring  each  other  somcwhi^it-.  Always  the  armies  have  lived  hy 
m  tuil  of  tbe  busbiuidmiu).  nud  war  ha:i  exhausted  the  reeouroes. 
Iiu  encrgiiTt,  and  ended  Ihe  protpiTily  of  Xattou&  Now  it 
am  posterity  with  crushing  d-ibt,  morigagca  all  ertatos. 
id  brings  ap<»Q  Slnt*^  the  shame  and  injkmy  of  dishonest  repudia- 
m. 

At  tiniea.  the  hatvfiil  firetiof  war  light  up  half  a  Continent  at 
uace;  u  when  all  the  Thrones  unite  to  compel  a  people  to  receive 
iio  a  bated  and  detestable  dynasty,  or  States  deny  States  the 
{Ut  tu  diesolvu  uu  irkfiome  union  and  create  for  Iheuieelvce  a 
•fipanite  guvemnKint.  Then  again  the  flumes  (I  ieker  and  die  uwny, 
ltd  the  fire  ftmnnlders  in  its  oalics,  to  brealc  uut  again,  after  a 
imv,  with  r^new<Kl  and  a  mare  enncentratMl  fury.  At  times,  the 
lonn,  n-volring,  hfiwU  over  amull  liri^ut  only  :  at  times  ita  lights 
'  seen,  like  the  old  beuoun-fin-s  on  tbe  billn.  belting  tliv  whole 
^WW.  No  acA,  hut  hears  the  ronr  of  cannon  ;  no  river,  but  runs 
Ted  with  blood ;  no  plain,  but  Rhnkes,  trampled  by  the  hoofa  of 
;ibarging  uiiiadmnii:  no  field,  liut  i«  ft-rtilized  by  the  blood  of  the 
! ;  and  everywhere  man  nlnys.  tbe  vulture  gorgefl,and  thtfwolf 
bowls  in  the  oar  of  the  dying  Mildier.  No  city  \s  not  tortured 
tiy  ihot  and  shell ;  and  nn  people  fail  la  enact  the  horrid  blos- 
lemy  of  tbonking  a  God  of  lx>ve  fur  viotoneg  and  caruage.     Te 


29S  M0BAL8   AND  DOOKA. 

Deumsare  still  sung  for  the  Eve  of  St  Bartholomew  and  the  Sicilian 
Vespers.  Man's  ingenuity  is  racked,  aiid  all  hia  InventiYe  powers 
are  tasked,  to  fabricate  the  infernal  enginery  of  dtHtrnction,  hy 
which  human  bodies  maybe  the  more  expeditiously  and  effei-tually 
cmehed,  shattered,  torn,  and  mangled ;  and  yet  hypocritical  Hn 
maiiity,  drunk  with  blood  and  drenched  with  gore,  shrieks  to 
lleaven  at  a  single  murder,  i)eriietnited  to  gratify  a  revenge  not 
more  unchristian,  or  to  satisfy  a  rn]>idity  not  more  ignoble,  than 
those  which  are  the  promptings  of  the  Devil  in  the  souls  of  Nations. 

When  we  have  fondly  drt.>amed  of  Utopia  and  the  Millenninm, 
when  wc  have  begun  almost  to  believe  that  man  is  not,  after  all,  a 
tiger  half  tamed,  and  that  the  smell  of  blood  will  not  wake  the  sav- 
age within  him,  we  are  of  a  sudden  startled  from  the  delusive 
dream,  to  find  the  thin  mask  of  civilization  rent  in  twain  and  thrown 
cuutcmptaously  away.  We  lie  down  to  sleep,  like  the  peasant  ou 
the  Iava-8loi>es  of  Vesuvius.  The  mountain  has  been  so  long  inert, 
that  we  believe  its  fires  extinguished.  liound  us  hang  the  cluster- 
ing gi-apes,  and  the  green  leaves  of  the  olive  tremble  in  the  soft 
night-air  over  us.  Above  us  shine  the  peaceful,  patient  stars.  The 
crash  of  a  new  eruption  wakes  us,  the  roar  of  the  subterranean  thnn- 
ders,  the  stabs  of  the  volcanic  lightning  into  the  shrouded  bosom 
of  the  sky  ;  and  we  see,  agliast,  the  tortured  Titan  hurling  up  its 
fires  among  the  pule  stars,  its  great  tree  of  smoke  and  cloud,  the 
red  torrents  pt>uring  down  its  sides.  The  roar  and  the  shriekings 
of  Civil  War  are  all  around  us :  the  land  is  a  pandemonium  :  man 
is  again  a  Savi^e,  The  great  armies  roll  along  their  hideous 
waves,  and  Ifave  behind  them  smoking  and  depopulated  deserts. 
The  pillager  is  in  every  house,  plucking  even  the  morsel  of  bread 
from  the  lips  of  the  starving  child.  Gray  hairs  are  dabbled  in 
blood,  and  innocent  girlhood  shrieks  in  vain  to  Lust  for  merey. 
Tjflws,  Courts,  Constitutions,  Christianity,  Mercy,  Pity,  disappear. 
fJod  seems  to  have  abdicated,  and  Moloch  to  reign  in  His  stead  ; 
while  Press  and  Pulpit  alike  exult  at  universal  murder,  and  ur^ 
the  extermination  of  the  Conquered,  by  the  sword  and  the  flaming 
torch  ;  and  to  plunder  and  murder  entitles  the  human  heastfi  of 
prey  to  the  thanks  of  Christian  Senates. 

Commercial  greed  deatlens  the  nerves  of  sympathy  of  Nations, 
and  makes  them  deaf  to  the  demands  of  honor,  the  impulses  of 
generosity,  the  appeals  of  those  who  suffer  under  injustice.  Else- 
where, the  universal  pursuit  of  wealth  dethrones  God  and  pays 


KNTOHT   K06B  CKOIX. 


2M 


dirtue  bononi  to  Mammun  aud  Baaliwbult.  Sd&flineBii  nileii  sii- 
preine:  Ui  win  wv&IJi  b<;coai<»  the  whole buaim^sH  of  UrL-.  Thevilla- 
uiM  of  legalised  ;guniiiig  and  8])CC'uiiLiiot)  become  <-{)idt  mie ;  truicb- 
ery  U  but  rvidencv  of  shrvwducss;  ofliec  bccomca  tbe  prey  of  »uo- 
oeuftil  fiction  J  UwConntrvJiko  Actn-on,  igtornbyiwownhponda, 
and  the  Tillnids  it  baa  carefully  educ«ted  to  their  trade,  mort 
gnwdiljr  pluiiJ'T  it,  when  it  is  i>i  »xlremu. 

Hy  vliac  riglit,  th«  Voice  ilfnumdj,  does  »  crutare  alwnjii 
pngs(:Fd  in  thf  v»rk  nf  tnntiuil  mbtterr  and  Ftnnghter,  und  vha 
maku  bisdwu  mtrregt  liisGod.  cluim  to  be  of  a  nature  superior  to 
the  savage  boaetA  of  vbicb  be  \b  the  prototTiie  ? 

Tbi'ii  Iht?  sbudows  of  a  horrible  doubt  fall  upoa  the  soul  that 
would  fuin  loTv,  trtiat  sod  belivv» ;  a  durkness,  uf  wbicb  Ihie  that 
earruaiidt*d  yon  vne  a  spnbuL  It  doubts  the  tratb  of  RovelAtion, 
it*  owu  q)irit.iiu)ity.  the  very  existt-iioc  nf  u  beueficeiit  Ood.  It 
aakxitsetrif  it  \a  not  idle  to  hope  for  any  grcnt  progress  of  Hnman- 
it;  tfiwanl  perfection,  and  whether,  wbcn  it  ndTancetj  in  one  re- 
ff|iect,  it  does  notretrugivss  in  some  other,  by  wayof  oompenBation: 
wb<'th<>r  ndvuncc  in  civilization  id  not  inervaso  of  selAshresd: 
whether  freedom  does  not  neccflsanly  lead  to  Ucenee  and  anarchy ; 
wlirlhor  the  dfi^titnii'in  and  t'IebBM'ni(.-iil  of  the  uiaGsej  does  not  in* 
rrttjtMr  fidluM-  inc-rr^ii^-  of  popululiuu  and  eomtnfrcial  and  uiuun- 
faoturing  prosperity.  It  aekfl  itaelf  whether  man  is  not  the  sport 
rtfa  blind,  nj'Tfil'-3?  Fate:  whether  all  philii-sophies  are  not  deln- 
fijoiis,  ami  all  roh^cms  the  fantiislio  oreationaof  litiman  vanity  and 
*»ir-rann>tl;  ami,  aluKie  all,  wbolher,  when  Riweon  isalianduneil  as  a 
ffQ}'-  ''  '  iih  of  Biiuddhisl  and  Bi-abmin  husnut  the  same  claims 
111  r<  <         ^  .  _.  and  implicit,  unreasoning  credence,  a^  any  other. 

He  mIu  himwir  whether  it  is  not,  alVr  all,  the  evident,  and  pnl- 
patl    '        "'.1:8  oftbw  life,  (he  flnceessaud  pro6i>erity  of  the  Had, 

lh< -^  oppressions,  and  mieeries  of  the  Oood,  that  are  the 

bans  of  all  beliofx  in  afnturestate  of  oxisbence?  Doubting  man's 
4^pa(?ilrfor  indefinite  progress  hen>.  ho  doubts  Uie  possibility  of  it 
aoywherv ;  and  if  he  AiyeJi  not  doubt  whether  God  exists,  aud  is 
JDflt  and  beneficent,  hp  at  leart  cannot,  silence  the  constantly  recnr- 
riiif;  whipprr,  that  the  minerirjt  and  nalamities  of  mi<n,  their  Hvee 
and  deaths,  their  pnioe  aud  s<^rrow9,  their  estemitnation  hj  war 
and  epidemics,  are  phenomena  of  no  higher  dignity,  signitioancei 
and  ImportAnce,  in  the  eye  of  God,  than  what  things  of  tlie  same 
nature  occnr  to  other  organisms  of  matter;  and  that  the  fish  of 


300  '  MORALS  AND  DOOXA. 

the  ancient  seae,  destroyed  by  m3rriada  to  make  room  for  other  Bpe- 
cies,  the  contorted  sliapes  in  which  they  are  foand  as  fossila 
testifying  to  their  agonies;  the  coral  insects,  the  animals  and 
birds  and  Termin  slain  by  man,  hare  asmnch  right  as  he  to  clam- 
or at  the  injustice  of  the  dispensations  of  God,  and  to  demand  aa 
immortality  of  life  in  a  new  nniverse,  as  compensation  for  their 
pains  and  sufferings  and  untimely  death  in  this  world. 

This  is  not  a  picture  painted  by  the  ima^nation.  Many  a 
thoughtful  mind  has  so  doubted  and  despaired.  How  many  of  na 
can  say  that  our  own  faith  is  so  well  grounded  and  complete  that 
we  never  hear  those  painful  whisperings  within  the  Bonl  ?  Thrice 
blessed  are  they  who  never  donbt,  who  ruminate  in  patient  con- 
tentment like  the  kine,  or  doze  under  the  opiate  of  a  blind  faith ; 
on  whose  soul  never  rests  that  Awful  Shadow  which  is  the  absenoe 
of  the  Di^-ine  Light. 

To  explain  to  themselves  the  existence  of  Evil  and  Suffering, 
the  Ancient  Persians  imagined  that  there  were  two  Principle  or 
Deities  in  the  universe,  the  one  of  Good  and  theother  of  Evil,  con- 
stantly in  conflict  ivilh  cacli  ddici-iii  struggle  for  the  mastery,  and 
alternately  overcoming  and  overcome.  Over  both,  for  the  Saqes, 
was  the  One  Supreme ;  and  for  them  Light  was  in  the  end  to  pre- 
vail over  Darkness,  the  Good  over  the  Evil,  and  even  Ahriman  and 
hia  Demons  to  part  witli  their  wicked  and  vicious  natures  and 
share  the  universal  Salvation.  It  did  not  occur  to  them  that  the 
existence  of  the  Evil  Principle,  by  the  consent  of  the  Omnipotent 
Supreme,  presented  the  same  difficnlty,  and  left  the  existence  of 
Evil  as  unexphiined  as  before.  The  linman  mind  ie  always  con- 
tent, if  it  can  remove  a  difficulty  a  step  further  off.  It  cannot 
Ix'lieve  Hull  the  world  rests  on  nothing,  but  is  devoutly  content 
when  taught  tliat  it.  is  borne  on  the  back  of  an  immense  elephant, 
«ho  hims^clf  stands  on  tlic hack  of  ii  tortoise.  Given  the  tortoise, 
Eaith  is  always  satisfied;  and  it  has  been  a  great  source  of  happi- 
ness to  multitudes  that  they  could  believe  in  a  Devil  who  could 
relieve  God  of  tiie  odium  of  being  the  Author  of  Sin. 

But  not  to  all  is  Faith  sufficient  to  overcome  this  great  diffi- 
culty. They  say,  with  the  Apostle,  "  Lord  !  I  believe .'" — but  like 
him  they  are  constrained  to  aid,  "Help  Thou  my  unbelief  F' — Rea- 
son must,  for  these,  co-operate  and  coincide  with  Faith,  or  they 
remain  still  in  the  darkness  of  doubt, — most  miserable  of  all  con- 
ditions of  the  human  mind. 


KXIGHT   BOSE  CKOIX. 


301 


Thosp,  nnly,  who  rare  fop  nothing  beyond  il.*  ii)ton?&t«  and  piir- 
iiU of  this  life,  are  uoiuteresl^d  iu  thest*  {^eat  Problems.  Tbe 
litnal*.  »lso,  do  not  oonsider  thfm.  It  is  the  pharact«ristic  of  »n 
timortal  Soul,  that  it.  ahciiiW  Sfek  to  satisfy  ilsclf  of  it«  iminortal- 
^.and  to  anderstand  Ihie  grciit  enigma.  th«  Univorsd.  If  tli« 
tcn[at  and  tlu>  Papimu  ari>  iiul  (roiibled  und  tortiirod  by  these 
nblc  and  spoctilat ions,  ihoy  arc  uot.  for  that,  to  he  regardod  ns 
•wise  or  fortnnate.  The  swint,  hUo,  nre  indiRen'Tit  to  tlic 
Hi  ridilles  of  the  Universe,  and  nre  liapjiy  in  being  wholly  nn- 
nn  that  it  is  the  T,vit  Revelation  and  MftnifeetatintL,  in  Time  and 
SjBw,  of  »  Single  Thought  of  the  Infinite  God. 
EiftUand  magnify  I'ailh  as  w*  will,  and  aiy  that  it  hegins  where 
weods,  il  mnsl,  after  all,  havf  a  fimndaiion,  either  in  Reosoti, 
nklogy.  thr  ConsciousneM.  orliuman  ti'stimouy.  The  worship- 
i>rcvf  itnihma  al^  li»s  implicit  Faith  in  what  &r-ems  to  ns  palpa- 
tljfaite  and  absurd,  flis  faith  re^t^  iidllicr  lit  Reason,  Analogy, 
■l)iG  Consciousness,  hutoa  the  ti'stimony  of  his  Spiritnal  teach- 
.atid  of  the  Holy  Books.  T!ie  MobIcih  also  l)elieveB,on  the 
•il.tTe  l^timoay  of  the  Prophet;  and  t)ie  Mormon  also  can 
tmj, "  I Muve thixt  beoanst  U  is  impo.uibk.'*  No  faith,  however  ub- 
•Wd  or  dc^jadin^.  has  cvlt  wanltd  thfs.'  fimndations.  testimony, 
*ni  the  hook*.  Miracice,  prorca  by  iiijimp^-acbablw  te*limuny 
^mtt  l)e«n  used  as  a  fonndntion  for  Fajth,  in  erdry  nj;« ;  and  the 
■nnkni  miracles  are  better  nnthonticaU>d,  a  hnndred  times,  than 
_Wifwicient  ones. 

Sothal,  af^i-r  all.  Faith  must  (low  onf  fVom  onme  soarce  within 
rhcn  the  CTidt-noi  of  lliat  which  we  an-  to  luilii-To  it  not  prc- 
BWl  to  our  Knscs,  or  it  will  iu  no  ca«r  be  the  assiirance  of  the 
Uiih  of  vhat  is  believed. 

Tht  Coojcionsneica.  ar  inhcrinft  and  innatfl  ponvirtion,  or  the  in* 
•ttaot  difinely  implanted,  of  the  verity  nf  things,  is  the  highest 
jbh*  eridencc.  if  not  the  onli/  rml  proof,  of  the  Teritj  of  certain 
'^ttiDj^,  but  only  of  truthi  of  u  limited  lAntt, 

B^hat  we  rail  the  Reason,  that  ip,  onr  imperfect  homan  renwn, 

i'lnly  may.  hot  assuredly  will,  lead  ns  awntj  from  the  Tnith  in 

in)  to  thiiigB  inrisiliU  and  eKitenially  those  of  the  Infinite,  if 

■dftermincto  believe  nothing  but  that  which  it  can  demnnstrate. 

^aof  to  bclierc  that  which  it  con  by  its  processes  of  logic  prove 

i  bp  contradictory.  nnreawnaWe,  or  absurd.   Ita  tapc-linc  eaanot 

iPB  the  nrea  of  rnfinitv.    Forcxftinple,  to  the  Unman  PMWO, 


303  MOBALS  AND   DOOXA. 

an  Infinite  Jiigtim  and  an  Infinite  Mercy  or  Love,  in  the  same  Be- 
ing, are  inconsistent  and  imposfiible.  One,  it  can  demonstrate, 
necessarily  excludes  the  otlier.  So  it  can  demonatrate  that  as  the 
Creation  had  a  beginning,  it  necessarily  follows  that  an  Eternity 
had  elapsed  before  the  Deity  began  to  create,  during  which  He 
was  inactive. 

When  we  gaze,  of  a  moonless  clear  night,  on  the  HeaTens  glit- 
tering with  stars,  and  know  that  each  fixed  star  of  all  the  myriads 
is  a  Snn,  and  each  probably  possessing  its  retinue  of  worlds,  all 
peopled  with  living  beings,  we  senaiblj  feel  our  own  unimportanoe 
in  the  scale  of  Creation,  and  at  once  reflect  that  much  of  what  has 
in  different  ages  been  religious  faith,  cmild  never  have  been  be- 
lieved, if  the  nature,  size,  and  distance  of  those  Suns,  and  of  onr 
own  Sun,  Moon,  and  Planets,  had  been  known  to  the  Ancients  as 
they  are  to  us. 

To  tliem,  all  the  lights  of  the  firmament  were  created  only  to 
give  light  to  tlic  eartli,  as  its  lamps  or  candles  hung  above  it.  .The 
earth  was  supposed  to  be  tlic  only  inhabited  portion  of  the  Uni- 
verse. The  world  and  the  universe  were  synonymous  terms.  Of 
the  immense  size  and  distaucc  of  the  heavenly  bodies,  men  had 
no  conception.  Tite  Sagos  had,  in  Chaldeea,  Egypt,  India,  Chin% 
and  Persia;  and  therefore  the  sages  always  had  an  esoteric  creed, 
tauglit  only  in  the  myslerica  and  unknown  to  the  vulgar.  No 
Sage,  in  oitlier  country,  or  in  Greece  or  Rome,  believed  the  popular 
creed.  To  them  the  Gods  and  tlic  Idols  of  the  Gods  were  sym- 
bols, and  symbols  of  great  and  mysterious  truths. 

The  Vulgar  imagined  the  attention  of  the  Gods  to  be  continu- 
ally centred  upon  the  earth  aud  man.  The  Grecian  Divinities  in- 
liabitod  Olympus,  an  insignificant  mountain  of  the  Earth.  There 
WU3  the  Conrt  of  Zeus,  to  which  Ncptnne  came  from  the  Sea,  and 
Pluto  and  Persephone  from  the  glooms  of  Tartarus  in  the  unfath- 
omable depths  of  the  Earth's  bosom.  God  came  down  from 
Heaven  and  on  Sinai  dictated  laws  for  the  Hebrews  to  His  servant 
Moses.  The  Stars  were  the  guanlians  of  mortals  whose  fates  and 
fortunes  were  to  be  read  in  their  movements,  conjunctions,  and 
oppositions.  The  Moon  was  the  Bride  and  Sister  of  the  Sun,  at 
the  same  distance  above  the  Earth,  and,  like  the  Sun,  made  for  the 
service  of  mankind  alone. 

If,  with  the  great  telescope  of  Lord  Rosse,  we  examine  the  vast 
nebulje  of  Hercules,  Orion,  and  AndromMa,  and  find  them  re- 


SaiGHT  B06B  CBOIX. 


303 


*olvilile  inta  Stars  more  nnmerous  than  the  saaAs  on  the  wa- 
slidit;  if  we  reflect  that  each  of  these  Sturs  i»  a  .Sun,  like  and 
»v«i  manv  times  larger  than  oiini, — each,  hl^Jo^tl  s  doubt,  with  iU 
i^sne  uf  worlds  swarming  with  life; — if  we  go  funhor  iu  imsgi- 
Eutwo,  and  eadearor  to  conceive  of  all  llio  iafiniUcs  of  space, 
fillrd  wilh  timilur  suns  and  n'orlds,  we  ec4?m  at  ouco  to  aliriiilc  tnto 
*ti  iDCTcdible  insigniScsuice. 

The  Univerw,  which  ie  the  uttered  Word  of  God,  U  infinite  ui 

itaot.    TJwi-e  is  uo  empty  space  twyoiid  creation  on  miy  aide. 

ifCKc,  which  is  Ihe  Tjioug-ht  of  (Jod  prouounwd,  nevur 

Boc  God  DCrcr  wiu  inert;  norn'^e.  without  thinking  uiitl 

lDg.    The  fonns  of  crcfltion  change,  the  euns  and  world*  live 

id  die  like  the  lenvrg  and  the  inxoct^  htit  the  Universe  itself  is 

iSaitc  and  eternal,  benaatic  God  Is,  Was,  and  Will  forever  Be,  and 

did  not  think  and  i-n-nte. 
Bvm»jii  is  fain  to  ndmit  th^kt  a  Siiprvme  Intelligence,  inflnilelj 
povtrfiil  and  wi^,  muM  have  creatid  this  hoii»4ile83  Unireree; 
bnt  it  aleo  tetlfi  us  tlmt  we  aronsnnimpoTtantin  it  as  the  soOphyti'S 
and  «nu>ioa,  or  as  th^  invisible  particles  of  anitnated  life  that  float 
oj>,-.n  the  air  or  <warra  in  tlie  watui-drop. 

Thr  fonbdiitions  of  our  fiiith,  renting  upon  the  imagined  inter- 
Mt  of  (lod  in  our  race,  uti  inlorost  eiuily  Ruppomble  when  man 
Wieircd  himKlf  the  only  intelligent  crcnicd  hciug,  and  therefore 
*adiieat]r  worthr  the  rspecial  care  and  -watchful  anxiety  uf  ii  (Jod 
•  hatl  only  this  earth  to  look  after,  and  iV^  house-lcocping  alituc 
'  «iq)eruiLeod,  and  who  vas  oootont  to  create,  in  all  the  infiuiti' 
Taitene,  only  one  single  being,  possessing  a  soni,  and  not  a  mere 
limd,  are  rudely  fliakeii  as  tlie  Unirerse  broodeuA  and  expands 
tlu;  and  the  darkneas  of  doubt  and  distmst  settli-e  heavy  upon 
:6*aL 

TV  modes  in  which  it  ia  ordinarily  eiideavored  to  satisfy  our 

ahtt,  only  increase  them.    To  demonttraU  the  necoBsity  for  a 

!  of  the  ervadon,  U  c«)aii]|y  to  deiitunsi  rate  tlie  necesaitr  of  a 

for  that  caosb    'Ilw  argument  IVum  plan  and  de»(^  only 

the  diiBeulty  a  itep  further  oK    We  rest  the  world  ou 

[tfir  etrphant,  and  Lb«  elephant  on  the  tortoise,  jind  the  tortoise  on 

»ttting> 

Toirll  luthat  the  animala  poaeeiM  instinct  only,  and  that  Eea- 

liclong*  to  nir  utone,  in  no  way  tendii  to  SHtisfy  or  of  the  nidi- 

I  diffi-MMie  between  ns  and  thcni.    Fur  if  Ihe  mental  pbi-nonienf 

20 


.»he1 


*mm\ 


iiMi^etwcci] 


304  UORALS   AND   DOGUA. 

(.■xhibited  by  aDimals  that  think,  dream,  remember,  argue  from 
cause  to  efTcct,  plan,  devise,  combine,  and  commnaicate  their 
thonghts  to  each  other,  so  aa  to  act  rationally  in  concert, — if  their 
ioYC,  hate,  and  revenge,  can  be  conceived  of  as  resalts  of  the  or- 
ganization of  matter,  like  color  and  perfume,  the  resort  t»  the 
hypothesis  of  an  immaterial  Suul  to  explain  phenomena  of  the 
same  kind,  only  more  perfect,  manifested  by  the  human  being,  is 
supremely  absurd.  That  organized  matter  can  think  or  even/e^, 
at  all,  is  the  great  insoluble  mystery.  "Instinct"  is  but  a  word 
without  a  meaning,  or  else  it  means  inspiration.  It  is  either  the 
animal  itself,  or  God  in  the  animal,  that  thinks,  remembers,  and 
reasons;  and  instinct,  according  tothe  common  acceptation  of  the 
term,  would  be  the  greatest  and  most  wonderful  of  mjsteriea, — 
no  less  a  thing  than  the  direct,  immediate,  and  continual  prompt- 
ings of  the  Deity, — for  the  animals  are  not  machines,  or  automata 
moved  by  springs,  and  the  ape  is  but  a  dumb  Australian. 

Must  wc  always  remain  in  this  darkness  of  uncertainty,  of 
donbt  ?  Is  there  no  mode  of  escaping  from  the  labyrinth  except 
by  means  of  a  blind  faith,  which  explains  nothing,  and  in  many 
creeds,  ancient  and  modem,  sets  Season  at  defiance,  and  leads  to 
the  belief  either  in  a  God  without  a  Universe,  a  Universe  without 
a  God,  or  a  Universe  which  is  itself  a  God  ? 

We  read  in  the  Hebrew  Chronicles  that  Schlomoh  the  wise 
King  caused  to  be  placed  in  front  of  the  entrance  to  the  Temple 
two  huge  columns  of  bronze,  one  of  whicli  was  called  Tasatin 
and  the  other  Bauaz  ;  and  these  words  are  rendered  in  our  vei^ 
liion  Strength  and  ExtahliKhment.  The  Masonry  of  the  Blue 
Ijodges  gives  no  explanation  of  these  symbolic  columns  ;  nor  do 
the  Hebrew  Books  advise  us  that  they  were  symbolic.  If  not  so 
intended  as  symbols,  they  were  subsequently  understood  to  be 
riu«h. 

But  iis  we  are  certain  that  everything  within  the  Temple  was 
symbolic,  and  that  the  whole  structure  was  intended  to  represent 
the  Universe,  we  may  reasonably  conclude  that  the  columns  of  the 
portico  also  had  a  symbolic  signification.  It  would  be  tedious  to 
repeat  all  the  intiTiintiitiiuis  wliicli  Ian cy  or  dullness  has  found 
for  them. 

The  key  to  their  true  meaning  is  not  un discoverable.  The  per- 
fect and  eternal  distinction  of  the  two  primitive  terms  of  the  cre- 
ative syllogism,  in  order  to  attain  to  the  demonstration  of  theii 


KXIOHT  B08E  CBOIX. 


30J 


fmony  by  tlic  nnalogr  of  contraries,  is  the  eecond  grand  prin- 
il'lo  of  that  ucoult  pliilvsopby  voilwl  uudor  tbo  Dfttne  " Kalfulah" 
nnd  indicated  by  nil  the  sacred  hiePOglyi>h«  of  the  Ancient  S«nbta- 
urieK,  and  of  the  ritOA,  go  tittle  nndoratood  by  ttic  muss  of  the 
IiiittatM,  of  the  Ancient  and  Modern  Free-Masonry. 

The  Sohar  declares  tliat  ererything  in  the  Unirerae  proceeds  by 

r  ~  -r  ■  *rry  nf  "  the  Bahincc,"  that  is,  of  E(|nilihrium.    Of  the 

II,  ur  Dirinc    Kmaitatione,  Wii^om  aitd  Undoralanding, 

>evvrity  and  Benignity,  or  Justice  and  Mercy,  and  Victory  and 

iiory,  coD^tittilt;  fu'm. 

Wisdom,  or  the  Inti'llcctiial  Generative  Entrgy,  luid  Under- 

8luudtii;r,  iir  the  Cajtacfiy  to  be  lmpi-egD»t«d  by  ilie  Active  Energy 

iirid  jproduRc  int#l!ectJon  ur  thought,  are  rejiresented  BynihoHcally 

to    UiD  Kahitlah  a?  male  and  Temale.     So  aW  arfi  Jn»ticc  and 

Mercy.     Stn.-Dgtli  is  the  intellectnal  Energy  or  Activity;  Estab- 

^iihni«itt  or  Slttbilily  is  thv  inli-'Uectual  Cu])fu<ity  to  pruduco,  a 

ivity.    Thpy  lux*  LLe  Powkb  of  gt-nernlUiR  and  the  Capaoitt 

»r  jtruduciion.    Ry  WisiwH,  it  is  eaid.  God  creaies,  arid  by  Uw- 

''DKItfTTAMtiKu  c8tal>li4ho«.    These   arc  the   two  Colnmns  of  the 

Temiile,  controru-s  like  the  Man  and  Woman,  like  Reason  and 

Fnilh,  Oiniiipoleiu'e  and  LiberlVt  lufiDite  Justice  And  lufinitc 

M()rcy,  Abeolute  Power  or  Strength  to  do  evtn  what  is  most  nnjurt 

and  unwiw,  and  AbiioIuU  Wisilum  that  makes  it  impossible  to  do 

til';  Bight  and  Duty.    Thoy  were  the  rohimne  of  the  intellectnal 

'mimI  moral  world,  l.he  motiiimentul  hieroglyph  of  the  antinomy 

nrnmary  to  the  gniiid  law  of  creation. 

There  masl  he  for  every  Force  a  Resiatance  to  inpport  it,  to 
>v»fy  light  a  ihadow,  for  every  Royalty  a  R<-alm  to  govi-rn,  for 
^I'vry  uffirmalive  a  negative. 

For  ltii^  KalnliEtt^  Liglil  rcproicnte  th&  Active  IVinciple,  and 
'''M-kiicis  or  fihaduw  ia  analogous  to  lhel*awiivc  Principle.  There* 
^f^  it  WM  that  ihey  made  nf  the  Snn  and  'Moon  emhleniB  of  the 
T'  ri-  S^xM  and  flie  two  creative  Pircf^:  tlien-fi>n!,  that  thpy 
■.■J  woman  the  Temptation  and  the  tirst  sin,  and  tlien  the 
Bt  labor,  tlie  matt^rnul  latwr  of  the  redemption,  becanae  it  is 
cit)  ih»  Iweom  of  tht?  ilurkru-Aa  iuielf  that  wv  fio«  the  Light  bom 
Mu.  The  Void  attniolt^  Lhi.'  Full ;  and  so  ir  is  that  the  abym  of 
IP^orty  and  miacrj-.  the  Seeming  Evil,  the  seeming  empty  noth- 
iuRheasof  life,  the  teni[N)rary  rebellion  of  the  creatui-ea,  etomally 
ittrutta  thr  uverQuwiug  uceun  of  bciiDg,  of  riohes,  of  pily,  and  of 


306  MOBALS   AXD   DOaVA. 

love.  Christ  completed  the  Atonement  on  the  Cross  by  deicend* 
ing  into  HelL 

Justice  and  Mercy  are  contraries.  If  each  be  infinite,  theiroo- 
existence  seems  impossible,  and  being  eqnal,  one  cannot  eren 
annihilate  the  other  and  reign  alone.  The  mysteries  of  the  DiTine 
N'ature  are  beyond  oar  finite  comprehension;  bat  so  indeed  are 
the  mysteries  of  our  own  finite  nature;  and  it  is  certain  tiiat  in 
all  natare  harmony  and  movement  are  the  result  of  the  eqoilibrinm 
of  opposing  or  contrary  forces. 

The  analogy  of  contraries  gives  the  solution  of  the  most  inter- 
*esting  and  most  difiicQlt  problem  of  modem  philosophy, — ^the 
definitive  and  permanent  accord  of  lieason  and  Faith,  of  Anthor^ 
ity  and  Liberty  of  examination,  of  Science  and  Belief,  of  Perfec- 
tion in  Ood  and  Imperfection  in  Man.  If  science  or  knowledge 
is  the  Sun,  Belief  ie  the  Man ;  it  is  a  reflection  of  the  day  in  the 
night,  faith  is  the  veiled  Isis,  the  Supplement  of  Beason,  in  the 
shadovs  wfaich  precede  or  follow  Reason.  It  emanates  from  the 
Beason,  but  can  never  be  confounded  with  it  or  confound  it  The 
encroachments  of  Beason  upon  Faith,  or  of  Faith  on  Beason,  are 
eclipses  of  the  Sun  or  Moon ;  when  they  occur,  they  make  useless 
both  the  Source  of  Light  and  its  reflection,  at  once. 

Science  perishes  by  systems  that  are  nothing  but  belieft;  and 
Faith  succumbs  to  reasoniug.  For  the  two  Columns  of  the  Tem- 
ple to  uphold  the  edifice,  they  miist  remain  separated  and  be 
parallel  to  each  other.  As  soon  as  it  is  attempted  by  violence  to 
bring  tliem  together,  as  Surason  did,  they  are  overturned,  and  the 
whole  edifice  falls  upon  the  head  of  the  rash  blind  man  or  the 
revolutionist  whom  personal  or  national  resentments  have  in  ad- 
vance devoted  to  death. 

Harmony  is  tlie  result  of  an  alternating  preponderance  of 
forces.  Whenever  this  is  wanting  in  government,  government  is 
a  fuihire,  because  it  is  either  Despotism  or  Anarchy.  All  theoret- 
ical governmentB,  however  plausible  the  theory,  end  in  one  or  the 
other.  Governments  that  are  to  endure  are  not  made  in  the  closet 
of  Locke  or  Shaftesbury,  or  in  a  Congress  or  a  Convention.  In  a 
Republic,  forces  that  seem  contraries,  that  indeed  are  contraries, 
alone  give  movement  and  life.  The  Spheres  are  held  in  their 
orbits  and  made  to  revolve  harmoiiionaiy  and  unerringly,  by  the 
concurrence,  which  seems  to  be  the  opposition,  of  two  contrary 
forces.    If  the  centripetal  force  should  overcome  the  centrifugal. 


KHIOHT    nXtSE  CROIX. 


m 


aud  tbc  f4)tinibriiim  of  Torces  oeaae.  Ihe  ru«^  of  the  Spheres  to  th* 
CVntntl  Sun  Wi>iild  anniliiliitc  tlio  Hyattim.  rnsti^ad  of  conanlida- 
tion,  Uic  wbde  would  b«  fibuttcred  inlu  iVaginenU. 

Mun  is  H  (VMaguQl,  though  Omni|K)leQ(«  in  above  and  bII 
urouud  biin.  To  be  free  to  do  goud,  ht-  muitt  lie  iVi-o  to  do  evil. 
Thv  Liifhi  iH-cessitaU'd  the  Shudow.  A  State  in  tree  like  an  indi* 
viduii.  iu  miy  government  wurtliy  of  ihv  n»mt:  Tlio  St«t«  tt>  leas 
puti-nt  thuu  the  I>eity,  and  therefore  tl)c  Freedom  of  the  individual 
citiium  it  pousistent  with  it*  SornrrigntT.  Thoec  Ar<>  oppositt-a^ 
but  tiol  atitiigonistia  So,  in  n  unioo  of  Htatos,  iho-  fn?«dom  of  the 
8tatca  18  ooiwisU'iit  vith  the  Supremncy  of  the  Nation.  When 
<*itbi.*r  i)ht:iins  tlio  pemiiuienl  msHtcry  orer  the  other,  and  tliv; 
cmac  lu  bv  i»  equilibrio,  the  eucruuciiuiiMil  uontinuM  with  a  vo- 
locitT  thilt  IB  ucci;lcrat«d  like  thnt  of  a  falUug  body,  until  the 
X««blcr  ig  annihilated,  and  rhcti,  thorc  beinf^  no  resistance  U>  sup- 
port tint  Klnin»er,  it  nishes  into  ruin. 

So,  wh^n  the  i^iuipoise  of  B^asuu  and  Faith,  in  the  individual 
or  the  Natti)n,  and  the  ahi^mattng  preponili'mnce  vcmt.  tho  raanit 
ia,  at'cordiuj:  as  one  or  the  otht-r  is  perinaucut  victor.  Atlu'iHm  or 
Sap<»n'tition.  dUbolief  or  blind  credulity;  aud  the  Prints  cithiT 
tf>f  Vofaitlt  or  of  Knith  become  d«8pocic. 

"  K'hotwtopver  (Sod  lortth,  him  he  chattmetA,"  tg  an  ojcpwrnlon 
th»t  formiilale*  a  wholu  dogma.  Tho  trinla  of  Ufb  an<  the  ble«»- 
in[!»or  lire,  to  th4>  iudividtuil  ur  the  Naliou,  if  (■ither  has  a  Bonl 
that  it  truly  worth;  of  nalvntion.  "  Light  and  tiaTiness"  6»id 
ZuMOAtnm,  "aro  Ihr  teMtFn  eternal  iphja"  Tho  Light  and  Ihe 
arc  evi;rywhtTo  iind  alwars  in  pO)i>ctrtioii ;  the  Light  being 
....  ,.;-a  of  Ij^iiig  of  tlio  Shallow.  It  iu  by  trials  only,  by  the 
*j|pinlM  of  sorrow  and  the  iiharp  diecipline  of  adversitloa,  that  men 
aad  XalionR  attain  initiation.  Tfai^  agooi&i  of  llifgarden  of  Gutli- 
weBMDv  and  Lh»«c  of  ihii  Croaa  on  Calvary  prec«<ded  the  nesnrrec- 
tjon  and  irerv  the  mcana  of  Hedemptton.  H  ia  with  prosperity 
that  (loO  u{11iul8  Hiimaniry. 

Thi-  l>r;;rw  \'i  lt<i^  4*  '^  devoted  to  and  symbolisca  tJie  SnaJ 
triumph  of  truth  over  fnls»;ho«I,  of  hberty  over  alavery,  of  Kght 
OT^  ibirVncsa,  fif  lifl>  over  duiiti,  aiiJ  of  jpvid  over  evil.  The 
gnmX  iriuh  it  inculeati'S  is,  thnt  mitwilhKUnding  the  exittvuof  of 
Brit,  Ood  I»  influitely  wiac.  ,{uiit>  aud  good :  that  though  the  affairs 
of  the  world  pmtvM  by  uo  nili?  of  ri^ht  and  wron<r  known  to  ns 
In  the  BorrowucBitofonr  views,  yet  all  i>  right,  fur  it  ia  tho  work  of 


308  MOBALS  AND  DOOHA. 

GtoA ;  aud  all  erils,  all  miscrica,  all  misfortuoes,  are  but  aa  drops  In 
the  vast  current  that  is  sweeping  onward,  guided  by  Him,  to  a 
great  and  magnificent  result :  that,  at  the  appointed  time.  He  will 
redeem  and  regenerate  the  world,  and  the  Principle,  tha  Power,  and 
the  existence  of  Evil  will  then  cease ;  that  this  will  be  brought 
about  by  such  meaus  and  instruments  us  He  chooses  to  employ: 
whether  by  the  merits  of  a  Redeemer  that  has  already  appeared,  or 
a  Messiah  that  is  yet  waited  for,  by  an  incarnation  of  Himself, 
or  by  an  inspired  prophet,  it  does  not  belong  to  us  as  Masons  to 
decide.    Let  each  judge  and  believe  for  himself. 

In  tlie  mean  time,  we  labor  to  hasten  tlic  coming  of  that  day. 
The  morals  of  anti<iiiity,  of  the  law  of  Moses  and  of  Christianity, 
are  ours.  We  rccoguizu  every  teacher  of  Morality,  every  Reformer, 
as  a  brother  in  tliis  great  work.  The  Eagle  is  to  us  the  symbol  of 
Jiiberty,  the  Compasses  of  Equality,  the  Pelican  of  Humanity,  and 
our  order  of  Frateniity.  Laboring  for  these,  with  Faith,  Hope, 
and  Charity  as  our  armor,  we  will  wait  with  patience  for  the  final 
triumph  of  Good  and  tlie  complete  manifestation  of  the  Word  of 
God. 

No  one  Mason  has  the  right  to  measure  for  another,  within  the 
walls  of  a  Masonic  Temple,  the  degree  of  veneration  which  he  shall 
feel  for  any  Keformer,  or  the  Founder  of  any  Religion.  We  teach 
a  belief  in  no  particular  creed,  as  we  teach  uiilxilief  in  none.  What- 
ever higher  attributes  the  Founder  of  the  Christian  Faith  may,  in 
our  belief,  have  had  or  not  liave  hud,  none  can  deny  that  he  taught 
and  practised  a  pure  and  elevated  morality,  even  at  the  risk  and  to 
the  ultimate  loss  of  his  life.  He  wua  not  only  the  benefactor  of  a 
disinlierited  people,  but  a  model  for  mankind.  Devotedly  he  loved 
the  cliildrcu  of  Israel.  To  them  he  came,  and  to  them  alone  be 
preactied  that  GosjKil  which  his  disciples  iiftiTward  carried  among 
foreignerB.  He  would  fain  have  freed  the  chi»-  .1  People  from  their 
spiritual  bondage  of  ignorance  and  degradation.  As  a  lover  of  all 
mankind,  laying  down  his  life  forthe  emancipation  of  his  Brethren, 
he  should  be  to  ull.  to  Christian,  to  Jew,  aud  to  Mahometan,  an 
object  of  gratitude  and  veneration. 

Tlie  Roman  world  felt  the  pangs  of  approaching  dissolation. 
Paganism,  its  Temples  shattered  by  Socrates  and  Cicero,  had  spoken 
its  last  word.  The  God  of  the  Hebrews  was  unknown  beyond  the 
limits  of  Palestine.  Tlie  old  religions  had  failed  to  give  happiness 
and  peace  to  the  world.     The  babbling  and  wrangling  philosophers 


HVIOBT  B06B  CROIX. 


309 


confoundflcl  ftU  men's  idiitta,  uatjl  thej  doubted  oFererjrtliiiig 
and  hiid  fiaith  in  iiotliiug:  ueitheriDGod  nor  iu  tiU  goodueu  aud 
nicrcy.  uor  in  Uic  virtue  of  luau,  nor  in  tbemsclvi-a.  lUukiud  wua 
iliridud  into  Lwo  gr«ac  cUsdcs,— 'the  master  and  the  slave ;  tbv  paw* 
arfUl  aad  the  tbjoct,  ihe  b1},'h  and  tbe  low,  the  tynais  and  tbu 
(uiibi  luiii  evtu  U»L'  farmar  wcfb  liulialud  aitb  tbt  SiTviUly  <*("  tb'" 
UttHT,  eunlccn  b}'  tabnitiidv  and  dv^jNur  to  Ibe  lowiidt  depUu  uf  deg- 
radatiuo. 

NVhi-a.  Ill,  a  roic>^.  iu  th>:  iiiconsidcmble  Roiunii  PmrincL-  ufJudiM 
Iirudaimit  &  now  Gusjiul — r  new  '*  God'e  Wunii'*  to  cnu^hod,  autrvriu^, 
ble«diH^  liuinaiiitj'.  XJbcrty  of  Tbvti^bt,  Eqaality  of  aU  mea  iii 
thocyof '^•"d,  miiriTsiil  PmU'rnitv;  ur<?vi*doctritio,iiucwn)ljgii>u; 
ibt-  old  Primitivf  Truth  mU-n-d  ow-i  ajjuiu! 

Miui  h  unoe  more  Uttighl  to  look  upward  tu  his  God.  No  loDgur 
Ui  n  OoJ  bid  ill  lni|K.-itL-triiblu  tn)>l'.Ty,  mid  iiifiuili'ly  n.-mi>U  frutu 
hiuiuui  gyuijiiUby,  emerging  only  ul  iuU'rrah  fiinu  the  Uarkiice*  t.i 
Moite  umI  crush  btunauity:  bata  God,  good,kiud>bcat^ccut,atid 
m-^rL-ifbl!  a  FaHicr,  tnviiig  tbtii-rfiitiirt-'a  Ht?  bafi  tnnde,  witb  a  tovu 
iinioi!B«iirublt<  nnd  cshtiu^ilWii;  Who  tevU  fur  us,  imd  tipnjintbiKmi 
with  UI,  and  auuda  us  paiu  and  waut  and  di8a:«t«r  only  thut  thujr 
may  aerru  Ui  Jrn-lop  iii  \in  llio  virtiiui  and  cxcrllcnotcd  tiiat  befit  aH 
In  livi!  witb  Uiin  benukftt-r. 

Jttus  of  N'azareLh,  th«  "  Sou  of  uian/'  is  the  uxpoaodci-  of  Ili«  uvW 
I>»w  n{  Lore.  IIo  calls  fo  him  tlje  hnmblo,  the  poor,  the  Puriubrf 
of  lb4>  tttirld.  Tbt3  llrtit  SL'Utence  thai  be  pmnouH{>i>^  bb'iui-u  tbv> 
wnrldrnnd  anoonnoea  the  new  gospnl :  "  Blocsedare  they  thnt  mouni 
fnr  llioT  shall  be  cumroricd."  lie  pouni  the  oil  of  coiifitdnliuii  and 
jKiux  Upon  every  orushfd  utid  bleeding  btxirt.  Kvt-ry  «iiiri'n;r  iibU 
ptMHuIytr^  He  ahoniij  thoir  sorroira,  and  symiiatbiaM  witb  ull  thoir 

■nii<.-:tittn<. 

Tio  ruisos  np  tbo  sinner  and  tho  Somtirilnn  woman,  and  tcsohos 
tbera  tu  hope  for  forgirenms.  He  pnrdons  thi;  womaQ  taken  in 
■diiltory.  Til'  wlects  hi*  disciplon  not  ftmong  the  Phariii<>es  or  tbu 
Phi]o9opbfni,bnt  among  the  lour  :knd  btitnbli.', even  of  the  fishermen 
4irOaUlec.  Tie  heals  thft  Bick  and  ftvds  thv<  poor.  Ho  tires  among 
the  dwUtnto  nnd  tbo  friendless.  **  SiiRor  little  cbildrcn,"  hu  ttaid, 
*  to  come  unto  ino;  forofencbis  the  kingdom  of  lloaT^n!  Blessod 
an*  thi*  btimblo-mindod,  for  theirs  \i  the  kingdom  of  Hoavvu ;  [Ji>' 
mefk.  for  they  shall  inherit  the  Earth  ;  the  morciful,  fur  tbey  shutl 
obtain  mercy ;  the  pure  in  heart,  for  tbny  shall  '^ix>  Ood ;  Uie  p^oce- 


310  1I0&AL8  AHD  DOOVA. 

makers,  for  they  shall  be  called  the  children  of  Qod.  I  First  be  reo- 
onciled  to  thy  brother,  and  //^tfn  come  and  offer  tby  gift  at  the  altar  1 
Give  to  him  that  asketh  thee,  and  from  him  that  woald  borroT  of 
tbee  turn  not  away  I  Love  yoar  enemies ;  blees  them  that  carse  yon; 
do  good  to  them  that  hate  you  ;  and  pniy  for  them  which  despite- 
fully  use  you  and  persecute  yon !  All  things  whatsoever  je  would 
that  men  should  do  to  you,  do  ye  also  unto  them ;  fin  this  la  the 
law  and  the  Prophets !  He  that  taketh  not  hia  cross,  and  followeth 
iifter  mo,  is  not  worthy  of  me.  A  new  commandment  I  give  luito 
you,  that  ye  love  one  another :  as  I  have  loved  yon,  that  ye  also  Iot© 
one  another :  by  this  shall  all  know  that  ye  are  my  disciples. 
Greater  love  bath  no  man  tliun  this,  that  a  man  lay  down  his  lifb 
for  his  friends." 

That  Gospel  of  Love  he  sealed  with  his  life.  The  craelty  of 
the  Jewish  Priesthood,  the  ignorant  ferocity  of  the  mob,  and  the 
Roman  indifference  to  barbarian  blood,  nailed  Him  to  the  cross, 
and  He  expired  uttering  blessings  upon  humanity. 

Dying  thus,  He  bequeathed  His  teachings  to  man  as  an  ines- 
timable inheritance.  Perverted  and  corrupted,  they  luiTe  served  as 
a  basis  for  many  creeds,  and  been  even  made  the  warrant  for  intol- 
erance and  persecution.  We  here  teach  them  in  their  parity. 
They  are  our  Masonry;  for  to  them  good  rnen  of  all  creeds  can 
subscribe. 

That  God  is  good  and  merciful,  and  loves  and  sympathizes  with 
the  creatures  He  has  made  ;  that  His  finger  is  risible  in  all  the 
movements  of  the  moral,  iiitellectnal,  and  material  universe;  that 
we  are  His  cliildren,tlic  olijects  of  His  paternal  care  and  regard; 
that  all  men  are  our  brothers,  whose  wants  we  are  to  supply,  their 
errors  to  pardon,  their  opinions  to  tolerate,  their  injuries  to  for- 
give ;  that  man  has  an  immortal  soul,  a  free  will,  a  right  to  free- 
dom of  thought  and  action  ;  that  all  men  are  equal  in  God's  sight ; 
that  we  best  scr\'e  God  by  humility,  meekness,  gentleness,  kind- 
ness, and  the  other  virtues  which  the  lowly  can  practise  as  weU  as 
the  lofty;  this  is  "the  new  Law,"  the  "Vobd."  for  which  the 
world  had  waited  and  pined  so  long;  and  every  true  Knight  of 
the  Rose  it§f  will  revere  the  memory  of  Him  who  taught  it,  and 
look  indulgently  even  on  those  who  assign  to  him  a  character  far 
above  his  own  conceptions  or  belief,  even  to  the  extent  of  deeming 
him  Divine. 

Hear  Philo,  the  Greek  Jew.    "The  contemplative  Bonl,  nne- 


KiriaBT  BOSB  CBOIX. 


811 


c^nallj  guidi-d,  fcoineliiiK^  totrard  Hburidancc  and  sometimeg  to- 
ward biirn'mies?,  Uioiigh  ever  ikdvmicing,  is  illniuiunti^d  by  the 
^^MniitiiL'  ideas,  the  rays  that  emanate  from  the  Diviue  Intelli- 
^pBnoe.xbeD^ver  it  oaceods  toward  the  Sublime  TroMuive.   Wlicti, 
on  tlie  eoiitniry,  it  desMad^,  uid  ia  barren,  it  Mia  within  the  do- 
iiiof  those  IntcUigont**  that  lire  teruiL-d  An^ls.  .  .  for,  when 
(Oiil  is  deprived  of  the  light  of  God,  Which  It^ads  it  to  tlie 
novMgQ  of  thiaga,  it  no  luugrr  t-*ujoyH  mure  tbiui  a  feeble  and 
idury  Vtght,  which  givi-Ji  it,  nut  the  underfa-iuoding  of  things. 
tttttt  of  wordd  only,  at  ia  thia  bucr  world.  .  .  ." 
".  .  .  Let  the  DnrTow-souIod  withdraw,  hnviog  their  ears  Bcnlt-d 
Ift   Vk  cuniinuuicaite  the  divine  mysteries  to  those  only  who 
lire  Pfcei  vtsd  the  sacred  iaitiatioti,  to  those  who  practise  trae  piety, 
i^d  whu  An  not  enslaved  by  the  empty  pomp  of  words,  or  tlie 
UC8  »t  tlie  [mgiuia.  .  .  ." 
". .  .  O,  ye  Liitiattis,  y«  whoec  ears  are  purified,  receire  tliifl  iu 
iiiir  loiils,  as  a  mystery  nerer  to  be  lost  I    Reveal  it  to  no  Prufane  I 
land  CDQtAin  it  within  yonrsclvf^,  as  au  iiic«rriiptibl«  Irciu- 
not  like  gold  or  lilver,  but  mun  prfcioiis  than  everytliiiig 
ict;  for  it  uthckotiwledgcof  the  Great  Cause,  of  Nature,  atid 
'that  which  is  bam  of  both.     And  if  y<m  mcci.  on  Initiate,  be- 
ibint  with  your  pniyere,  thut  he  cuueral  from  yon  nu  new 
BjUcriv*  that  be  may  kauw,  aud  rest  not  nntil  yon  hivt  obtaiued 
il    Pur  me.  althongh  I  was  ioitinted.  in  the  Great  Mysteries 
rtfiwen,  the  Friundof  God,  vet,  linving  scuu  Jeremiah,  1  n^cug- 
filliim  not  only  us  an  Iuitiat«,  but  iwaHieropboJit;  and.  I  fol- 
school." 
J  like  him,  rccogniau  lUl  Initiates  us  our  Brothers.     We  bi-- 
Mii([  tuBO  one  ureod  or  school.    In  all  religioD:^  there  is  a  ba«i8of 
thth:  Ib  all  there  is  pure  MomJity.     All  that  teach  the  curdinul 
'raels  of  Masonry  w*  i-espect ;  all  teachera  and  rufwrmers  of  man- 
kiid  V*  admire  and  revere. 
Msioor;  also  has  hrr  miimion  io  pprrnrm.    'Wilh  her  traditions 
ig  tiack  to  the  earlicfifc  limeJi,  and  her  eymbols  dating  fiirtlier 
tliao  even  the  monumental  histury  of  Kgypt  eitcndfl,  she  in- 
taU  n&o  of  nil  n.-Ugion£  to  enlist  under  hor  baonert;  Etud  to 
sfpututevil,  i£nunmce,Hud  wi'uiig.     You  are  now  ber  kuighl, 
tolwraerrice  your  sword  in  consecrated.     May  you  prove  a 
tij  soldier  in  a  worthy  uuuse  1 


XIX. 
GEAIfD  PONTIFF. 

Thb  true  Mason  labors  for  the  benefit  of  those  that  are  to  come 
ai^r  him,  and  for  the  advancement  and  improvement  of  his  race. 
That  ia  a  poor  ambition  which  coutcnte  itself  within  the  limits  of 
a  single  life.  All  men  who  deserve  to  live,  desire  to  BorriTe  their 
funerals,  and  to  live  aftenvard  in  the  good  that  they  have  done 
mankind,  rather  thun  in  the  fading  charucters  written  in  men's 
memories.  Most  men  desire  to  leave  some  work  behind  them  that 
may  outlatit  their  own  day  and  brief  generation.  That  is  an  in- 
stiuctive  impnlse,  given  by  God,  and  often  found  in  the  radeet 
human  heart;  the  surest  proof  of  the  soul's  immortality,  and  of 
the  fundamental  difTercuce  between  man  and  the  wisest  brutes. 
To  plant  tlic  trees  that,  after  we  are  dead,  shall  shelter  our  children, 
is  oa  natural  as  to  love  the  shade  of  those  our  fathers  planted. 
The  rudest  unlettered  hutibaudmon,  painfully  conscious  of  his  own 
inferiority,  tlie  poorest  widowed  mother,  giving  her  life-blood  to 
those  who  jKiy  only  for  tlie  work  of  her  needle,  will  toil  and  stint 
1hemselvi!8  tu  educate  their  eliild,  that  he  may  take  a  higher  sta- 
tion in  the  world  than  they ; — and  of  such  children  are  the  world's 
greatest  benefactors. 

In  his  iuflueiicea  that  survive  him,  man  becomes  immortal,  be- 
fore the  general  reuurrection.  The  Spartan  mother,  that,  giving 
her  sou  his  shield,  said, "  Witu  it,  ok  upos  it  1 "  afterward  shared 
the  government  of  Laced.ienion  with  the  legislation  of  Lycurgus; 
lor  she  too  made  a  law,  that  lived  after  her;  and  she  inspired  the 
Spartan  soldiery  tliat  afterward  demolished  the  walls  of  Athens, 
and  aided  Alexander  to  conquer  the  Orient.  The  widow  that  gave 
Marion  the  fiery  arrows  to  burn  her  own  house,  that  it  might  no 
longer  shelter  the  enemies  of  her  infant  country,  the  house  where 
she  had  lain  upon  her  husband's  bosom,  and  where  her  children 
had  been  bom,  legislated  more  cfFectnally  for  her  Stat£  than  Locke 
or  Shaftesbury,  or  tlian  many  a  Legislature  has  done,  since  that 
State  won  its  freedom. 

It  was  of  slight  importance  to  the  Kings  of  Egypt  and  the 


OBAKD  roNTiyr. 


313 


Uouarcbs  of  Assyria  aud  PhcaaiciB,  that  tlie  stm  «t  a  Jcwiah  wo- 
niaii,  a  fouodliog,  adopted  by  the  dangbter  of  Setscwiris  liumai-fli 
Acv  uu  £g>'ptiau  timt  opprcswd  a  Ilubrvw  uliiw,  and  Bed  iulu  Uiv 
dt^icrt,  to  remain  there  forty  yoarts.  But  Mo9c«,  who  might  other- 
wis^  haTB  beoonuj  Regom  of  Lower  Kgypt,  known  to  as  only  by  a 
tablet  uu  a  l4>uih  or  muiitimoiit,  botmnie  the  di'hverpr  of  the  Jews, 
and  hnl  ihi-m  forlii  from  Kgj'pt  to  the  frontiers  of  Paltfltine,  and 
nuulc  for  them  a  law,  oat  of  which  grew  tho  Chrietiiin  faith ;  and 
«!>  hofi  oliaix^d  the  dp«tiiiii.-e  of  thu  world.  Hi-  and  thu  old  Konuui 
Uwjtirs,  with  Alfivd  of  KtigluDd,  the  Saxon  Than>}s  and  Xoniuu 
Barons,  the  old  judges  aud  chuucellora,  and  the  makers  of  Uic 
'--iiiii'U^  lost  in  the  migt«  n.nd  ehailows  of  tho  Past, — th«se  ora  oar 
k'giaUlors;  aud  we  obey  the  laws  tluit  they  vniicted. 

Niqiolcon  died  npon  the  barren  rock  of  liia  exila  His  bonen, 
liorim  lo  France  by  the  »>n  i»f  u  King,  rest  in  llic.  TTupital  dee  lu- 
vulideb,  iu  the  great  city  ou  the  Seine.  Qis  ThuugbU  still  govern 
Fraueo.  He,  and  not  the  People,  dethroned  the  Bourbon,  and 
dn>ve  tliu  Wt  King  of  the  IIouH(^  of  Orleanii  into  cxiln.  He,  in 
liis  coffin,  and  not  the  Pt'ople,  voti-d  the  erown  to  the  Third  Napo- 
leon ;  and  liv,  and  not  tlie  Generals  of  Knuice  and  England,  led 
their  united  forecsaj^aintit  the  grim  Northern  Dtuspotiam. 

Mohuuu-t  ouaoiuiocd  to  the  Arabian  idolaters  the  new  crMd* 
**  Thfrt  M  ^tt4  one  Godj  and  Muhmnel,  like  Monf*  and  CKrint,  is  his 
^pmtttt."  Fur  many  years  unaided,  then  with  the  help  of  his  fam- 
i\\  and  a  few  b'ivnds.  then  with  many  diM^ipleH,  and  last  of  all 
'vith  OIL  army,  he  taught  and  pruaehed  the  Koran.  The  religion 
^if  thu  wUd  Arabian  euthueiaet  eoiiTcrting  thi^  tiery  Trihen  of  the 
*!n.-»t  Dt-svrt,  gpread  oicr  Asia,  buill  up  the  Saraeunie  dynu<ticis 
«y>ni}iiered  IVreia  and  India,  the  Greek  Kmpirc,  Northern  Afiico, 
siiiil  Sjiain,  and  dashed  the  aurgeii  of  its  lierce  soldiery  againnt  the 
twitli'ments  of  >fort)iera  Chrliteudom.  The  law  of  Xfiibumet  still 
^'<<t'.  ma  a  fourth  of  the  human  nice  ;  and  Turk  and  Arab,  Moor 
'SiukI  Persian  and  Hindu,  btill  obey  the  Prophet,  and  pnty  with  their 
trnxi  turned  toward  Mecca ;  aud  hf.  and  not  the  hviog,  rules  and 
VetgtiB  in  the  fairwut  portions  of  tbe  Orient. 

ConrociufiKtill  rnncts  the  law  for  China;  and  the  thoughts  and 
idtBN  of  Peti-r  the  Great  govern  Hns^iit.  Plato  aud  the  other  great 
f-agifS  nf  Antirjuity  still  reign  as  ilie  Kings  of  PliiloHophy,  and 
lutre  dunilaiun  uvur  the  human  intellect  The  gmil  Stutediueu 
of  tbe  Pofit  still  preside  in  the  Councils  of  Nations.     Burke  still 


314  MOBALB  AND  IXMJMA. 

lingers  in  the  House  of  Commons ;  and  Berryer'a  sonoroiu  tonea 
will  long  ring  in  tbe  Legielatiye  Chambers  of  France.  The  in- 
flnences  of  Webster  and  Calboun,  conflicting,  rent  asunder  the 
American  States,  and  the  doctrine  of  each  is  the  law  and  the  an- 
cle speaking  from  the  Holy  of  Holies  for  his  own  State  and  all 
cousociated  with  it:  a  faith  preached  and  proclaimed  by  each  at 
tho  cannon's  motilb  and  consecratt'd  by  rivcra  of  blood. 

It  has  been  well  said,  that  when  Tamerlane  bad  bailded  his  pyr- 
amid of  fifty  tbonsaud  humnD  skulls,  aud  wheeled  away  with  his 
vast  armies  from  the  gates  of  Damascus,  to  find  new  conqnegts, 
and  bnild  other  pyramids,  a  little  boy  was  playing  ia  the  streets 
of  Mentz,  son  of  a  poor  urtisun,  whose  apparent  importance  in  the 
scale  of  beings  was,  compared  with  thati  of  Tamerlane,  as  that  of 
a  grain  of  sand  to  the  giant  bulk  of  the  earth ;  bnt  Tamerlane 
and  all  his  shaggy  legions,  that  swept  over  the  Kast  like  a  hurri- 
cane, have  passed  away,  and  become  shadows ;  while  printing,  the 
wonderful  invention  of  Johu  Faust,  the  boy  of  Mentz,  has  exerted 
a  greater  infiucnce  on  man's  destinies  aud  overturned  more  thrones 
and  dynasties  than  all  the  victories  of  all  the  blood-stained  con- 
querors from  Nimrod  to  Napoleon. 

Long  ages  ago,  the  Temple  built  by  Solomoh  and  our  Ancieat 
Brethri'n  sank  into  ruin,  when  tlie  Assyrian  Armies  sacked  Jem- 
salem.  Tlie  Holy  City  is  a  mass  of  hovels  cowering  under  the 
dominion  of  the  Crescent ;  and  the  Holy  Land  a  desert.  The 
Kings  of  Egypt  and  Assyria,  who  were  eotemporaries  of  Solomon, 
are  forgotten,  and  their  histories  mere  fables.  The  Ancient  Ori- 
ent is  a  shattered  wreck,  bleaching  on  tho  shores  of  Time.  The 
Wolf  and  the  Jackal  howl  among  the  niins  of  Thebes  and  of 
Tyre,  and  tlic  sculptured  images  of  tlie  Temples  and  Palaces  of 
lt;ibylon  and  Nineveh  are  dug  from  their  ruins  and  earned  into 
stnmge  lauds.  But  the  quiet  and  peaceful  Order,  of  which  the 
Son  of  a  poor  Phosniciau  Widow  was  one  of  the  Grand  Masten, 
with  the  Kings  of  Israel  and  Tyre,  has  continued  to  increase  in 
stature  and  influence,  defying  the  angry  waves  of  time  and  the 
storms  of  persecution.  Age  has  not  weakened  its  wide  founda- 
tions, nor  shattered  its  columns,  nor  marred  the  beauty  of  its  har- 
monious proportions.  Where  rndc  barbai'iaus,  in  the  time  of  Sol- 
omon, peopled  inhospitable  bowling  wildernesses,  in  France  and 
Britain,  and  in  that  New  World,  not  known  to  Jew  or  Gentile, 
until  the  glories  of  the  Orient  had  faded,  that  Order  has  builded 


OftAND  fONTIfP. 


813 


new  Ti'nipleir,  auJ  teikchea  to  it«  million  of  Inittatps  lho6«  lessons 
of  jieRCc,  gixxl-will,  antl  totenttion,  ot  reliiinoii  ou  Oixl  am)  cua6' 
deoov  in  taaa,  which  it  |i;iime<l  whva  Ilcbn^w  uiit]  Giblcmih! 
-worked  side  hf  side  on  the  Bbpesof  Lcbnuon,  aud  llie  Sen-uit  of 
Jflfaovalt  »nd  the  Phcenician  Worshipper  of  B«l  eat  with  the  hum- 
ble uiinti  in  Council  At  ■J«nisal«ni. 

It  ia  tho  Dead  Uiot  gavorn.  The  Uring  onlj  obey.  And  if 
(he  8oul  lUjCB,  attft  dtjatb,  what  passes  ou  this  i-artli,  and  watches 
over  the  welfan-  of  (liuet  it  loves,  then  roust  its  grcatMt  happi* 
ncBS  consist  in  seeing  Uie  current  of  its  beudiccut  Iniluvucvii 
widi-tiing  out  from  a^  (o  »ge.  u.riVol«t«  iriilun  into  rirura,  and 
xidju^  to  sliapo  the  (tosliuics  of  iridividit&b,  fiimilies.  States,  the 
World;  woJ  its  hitturtst  puniihmpnt,  in  aGoin;^  its  evil  intiaentsw 
tmaidng  mianhiof  and  misery,  and  cnrsin^jmid  utilicting  moo,  long 
^^afliir  the  fr»mG  it  dni'lt  in  has  twoome  dnst,  and  wh«n  both  name 
^^^•Dd  memory  arc  forgotten. 

M  W«  know  not  who  nmon^  tho  D<>nd  control  otir  drntinies.    Tho 

I  untTuval  hiinuin  race  is  linki-d  snd  bonnd  togrihcr  by  those  inllu- 
I  -^ntfti  and  aympathive,  which  in  tlic  truest  acitso  do  mak«  men's 
I  ^e*.  Hnmanit;  is  the  nnit,  of  which  the  miui  is  but  a  fyociion. 
^H^^hat  nlhn'  mm  in  the  Past  have  done,  said,  thought,  makes  che 
^Pj^nat  Iron  network  of  circiimstauci-  that  euvirous  and  controls  us 
^L  We  take  our  faith  on  triut.  We  think  and  believe  as  the  Old 
Xmrds  of  Thought  oomnuind  ae;  and  Reason  is  powerless  before 
^Qthority. 

Vr«  wfrold  mako  or  aunnl  a   particular  contract;  but  the 

T'ijotightB  of  Uie  di'iulJudgiM  of  England,  living  when  I  heir  ashes 

ha-vf  boen  e<o)d  fur  tx-nturieg,  stand  betwet^n  us  and  that  which  we 

^"onld  do,  and  uttorlj  forbid  it.     We  would  settle  onr  estate  in  a 

P**~ticolar  WOT ;  hm  the  prohibition  of  the  English  Parliament, 

*^       utten'd  Thought  when  the  first  or  second  Edward  reigned, 

'"^Wsca  iKihoing  down  tbt  long  arenues  of  time,  and  tells  its  we 

"^fcitl  nut  ex-rrci-e  th*'  power  of  disposition  os  we  wish.    We  would 

^^  Vi  a  pArtimliir  Aiivivntiige  of  aituiher  ;  and  the  t]iouf(ht  of  the 

"'^'     llimian  lawyer  who  died  before  Justinian,  or  tliat  of  Kome's 

B^^^Bt  oratiir  Cinro,  annihibltcs  the  act,  ur  makus  the  intention  id- 

•^^A-cjlnal.     Tliis  act,  STosea  forbids;  that,  Alfred.     We  would  «-ll 

■.i^^V"  land  ;  but  ocrtoin  murks  on  a  perishable  paper  tell  us  that  oar 

fi**  '  ■:  ite  ancestor  ordcrvd  otherwise;  and  thv  arm  of  the 

•J    -  .  ^  fi»m  the  grave,  with  peremptory  gesture  prohibits 


316  MORALS   AND   DOGMA. 

the  alienation.  About  to  sin  or  err,  the  thonght  or  wish  of  onr 
(lead  mother,  told  us  when  we  were  children,  by  words  that  died 
upon  the  air  in  the  attcrancc,  and  many  a  long  year  were  forgot- 
ten, flushes  on  our  memory,  and  holds  ns  back  with  a  power  that 
iij  resistless. 

Thus  we  obey  tlie  dead ;  and  thus  shall  the  Uring,  when  im  an 
dead,  for  weal  or  woe,  obey  vs.  The  Thonghts  of  the  Past  are  the 
laws  of  the  Present  and  the  Future.  That  which  we  say  and  dc^ 
if  its  effects  last  not  beyond  our  lives,  is  itnimportant.  That 
which  shall  live  wlicn  we  are  dead,  as  part  of  the  great  body  of 
law  enacted  by  the  dead,  is  the  only  act  worth  doing,  the  only 
Thought  worth  speaking.  The  desire  to  do  something  that  shall 
benefit  the  world,  when  neither  praise  nor  obloqny  will  reach  ni 
where  we  sleep  soundly  in  the  grave.  Is  the  noblest  ambition  en- 
tertained by  man. 

It  is  the  ambition  of  a  frne  and  genuine  Mason.  Knowing  the 
slow  processes  by  which  the  Deity  brings  about  great  results,  he 
does  not  expect  to  reap  as  well  as  sow,  in  s  single  lifetime.  It  is 
the  inflexible  fate  and  noblest  destiny,  with  rare  exceptions,  of  the 
great  and  good,  to  work,  and  let  others  reap  the  harvest  of  their 
labors.  He  who  does  good,  only  to  be  repaid  in  kind,  or  in  thanks 
imd  gratitude,  or  in  reputation  and  the  world's  praise,  is  like  bira 
who  loans  bis  money,  that  he  may,  after  certain  months,  receive  it 
back  with  interest.  To  be  repaid  for  eminent  services  with  slan- 
der, obloquy,  or  ridicule,  or  at  best  with  stupid  indifference  or  cold 
ingratitude,  as  it  is  common,  so  it  is  no  misfortune,  except  to  those 
who  lack  the  wit  to  see  or  sense  to  appreciate  the  service,  or  the 
nobility  of  soul  to  thank  and  reward  with  eulogy,  the  benefactor 
of  bis  kind,  llis  influences  live,  and  the  great  Future  will  obey; 
whether  it  recognize  or  disown  the  lawgiver. 

Miltiades  was  fortunate  that  he  was  exiled  ;  and  Aristides  that 
lie  WHS  ostracized,  because  men  wearied  of  hearing  him  called  "  The 
Just."  Kot  the  Redeemer  was  unfortunate  ;  but  those  only  who 
ri'paid  Ilini  for  the  inestimable  gift  He  offered  them,  and  for  a  life 
passed  in  toiling  for  their  good,  by  nailing  Him  upon  the  cross,  as 
though  He  had  been  a  slave  or  malefactor.  The  persecutor  dies 
and  rots,  and  Posterity  utters  his  name  with  execration:  bat  his 
victim's  memory  he  has  unintentionally  made  glorious  and  im- 
mortal. 

If  not  for  slander  and  persecution,  the  Mason  who  would  bene* 


QBAND  POSTIFF. 


317 


h'lB  race  mnst  look  Tor  apatliy  and  cold  indiflTcrpuce  in  tboe« 
lose  good  he  Mcke,  in  those  who  ought  lo  seek  the  good  of 
livn.  KicepL  when  the  elDgg:i«h  di-pUig  of  the  Iliiman  Mind 
Iruktn  iii>  »nd  loeeed  as  with  a  etorm,  when  at  the  appointed 
ign-al,  Rc-ronncr  c«niei>,  and  a  new  Faith  spring  up  and 
with  snpernfttural  enerijy,  the  ppojfreas  yf  Truth  is  slower 
b&n  the  gmnth  of  oaks  ;  and  h«  who  plants  nu^d  nut  expect  1» 
(her.  The  Rwieemer,  at  ITiB  deal h,  had  twelve  diticiplex,  and 
Dclfrtrnved  nnd  one  downed  and  denind  ITim.  It  is  «nongh  for 
lb) know  that  the  fruit  will  come  in  iLi  due  ntauon.  When,  or 
■tW  xltall  gulbcr  it,  it  dor^  not  in  the  lca«t  concern  us  to  know. 
t>  it  out  bu«in<;s8  io  plant  the;  eocd.  It  U  Ood's  right  to  give  the 
Tnit  to  wbi^ui  Hti  pk>a»^8 ;  nod  if  not  to  its,  then  ie  our  action  hj 
I  iDDrh  the  monr.  noble. 

To  WW.  that  others  may  r*ap :  to  work  and  plant  for  those  that 
'Id occupy  ihc  parth  when  wo  are  dead;  lo  project  our  infln- 
imi  far  into  the  fnttir^,  and  lire  iH'yond  our  time;  to  rule  as  tlie 
Kin|B  i>f  XboQght,  over  men  who  are  yot  unborn;  to  bleea  with 
bt^uriuuf  gifts  of  Truth  and  Light  and  Liberty  thoae  who  will 
«lhiT  knaw  the  mime  of  the  giver,  nor  care  in  what  grave  Inn 
an-j;>rded  adhejl  repose,  in  tlie  true  oflice  of  a  Mason  and  th« 
QUili'i«t  drfitiay  of  a  man. 

All  thL-  great  and  Lenclii.tni  opi-rniiun^  of  Nal.uro  an;  produced 

*j  ikiv  and  often  impcrcoptibk-  degrees.    The  work  of  deetruciion 

Idrra^lalion  only  is  Tiolcnt  and  rapid.     Thi  Volcano  and  th« 

tliqnake,  the  Tonimlo  and  the  .\vnianohc,  U>ap  suddenly  into 

Itil^and  fearful  «nerg\-,  and  Emite  with  an  nnoipected  blow, 

i^eiuvia«  horlcd  Pompeii  and  llercnlanenni  in  a  night;  and  Lis- 

II  proolrate  before  Clod  in  a  breath,  when  the  earth  rocked 

laddered;  the  Alpine  Tillage  ranisbes  and  is  erased  at  ouv 

.  of  the  avalanche ;  and  the  aneioot  rorests  fall  like  grass  be- 

he  mower,  when  Uie  tornado  leape  iijion  Ihem.     Pestiienco 

lita  (huarauds  in  a  day;  and  the  istorm  in  a  night  strews  the 

with  sbaltcrL-d  naTies. 

The  Goard  of  the  Prophet  ilonob  grew  up,  and  waH  withered,  in 

I  flight.     But    many   ycure  ago,  before  the  Norman  Conqueror 

•tanpcd  his  mailed  foot  oa  the  uecic  of  prostrate  Snxon  XngUnd, 

omc  wnrnlcring  iHirtmrian,  of  the  eontin<iit  tliMi  wnknown  to  tho 

»rid,  in  niftv  idlenesii,  with  hand  or  foot,  covered  an  acorn  with 

klktlc  earth,  and  jiaaaed  on  regardlean,  on  his  jonrney  to  the  dim 


SIR  HOEALS  A£D  ZHWHA. 

Viii-t.  He  died  and  was  forgotten ;  bnt  the  acom  la;  there  still, 
the  might;  force  within  it  acting  in  the  darkness.  A  tender  shoot 
stole  gently  up ;  and  fod  b;  the  light  and  air  and  freqaent  dewa, 
put  forth  its  little  leaves,  and  lived,  because  the  elk  or  bnfBilo 
chanced  not  to  place  his  foot  upon  and  crash  it.  The  jtaa 
marched  onward,  and  the  shoot  became  a  sapling,  and  its  green 
leaves  went  and  came  with  Spring  and  Autamu.  And  still  the 
Years  came  and  passed  awa;  again,  and  William^  the  Norman  Baa- 
tard,  parcelled  England  out  among  his  Barons,  and  still  the  sapling 
grew,  and  the  dvws  fed  its  leaves,  and  the  birds  builded  their  nestd 
among  its  small  limbs  for  man;  generations.  And  Btill  the  years 
came  and  went,  and  the  Indian  hunter  slept  in  the  shade  of  the 
sapling,  and  Richard  Lion-IIeart  fought  at  Acre  and  Ascalon,  and 
John's  bold  Barons  wrested  from  him  the  Great  Charter;  and  lo! 
the  sapling  had  become  a  tree ;  and  still  it  grew,  and  throat  its 
great  arms  wider  abroad,  and  lifted  its  head  still  higher  toward 
the  Heavens ;  strong-rooted,  and  defiant  of  the  storms  that  roared 
and  eddied  through  its  branches  ;  and  when  Columbas  plonghed 
with  his  keels  the  unknown  Western  Atlantic,  and  Cortes  and 
Pizarro  bathed  the  cross  in  blood ;  and  the  Puritan,  the  Hngneno^ 
the  Cavalier,  and  the  follower  of  Penn  sought  a  refuge  and  a  reat- 
iiig-placc  beyond  the  ocean,  the  Great  Oak  still  stood,  firm-rooted, 
vigorous,  stately,  haiighti);  domineering  over  all  the  forest,  heed- 
less of  all  the  centuries  tliat  had  hurried  past  since  the  wild  Indian 
planted  the  little  acoru  in  the  forest ; — a  stout  and  hale  old  tree, 
with  wide  circumference  shading  man;  a  rood  of  ground;  and  fit 
to  furnish  timbers  for  a  shii),  to  carr;  the  thunders  of  the  Great 
Eepublic's  guns  around  the  world.  And  ;et,  if  one  had  sat  and 
watched  it  every  instant,  from  the  moment  when  the  feeble  shoot 
first  puslied  its  way  to  the  light  until  the  eagles  built  among  its 
brunches,  he  would  never  have  seen  the  tree  or  sapling  ffrota. 

JIan;  long  centuries  ago,  before  the  Cliald^au Shepherds  watched 
the  Stars,  or  Shufu  built  the  Pvnimids,  one  could  have  sailed  in  a 
scvcnt;-four  where  now  a  thousand  islands  gem  the  surface  of  the 
Indian  Ocean;  and  the  deep-sea  ]''ii(l  would  nowhere  have  fbund 
an;  bottom.  But  below  those  waves  were  myriads  upon  myriads, 
beyond  the  power  of  Arithmetic  to  number,  of  little  minnte  ex- 
istences, each  a  perfect  living  creature,  made  by  the  Almighty 
Creator,  and  fashioned  by  Him  for  the  work  it  had  to  do.  There 
the;  toiled  beneath  the  waters,  each  doing  its  allotted  work,  and 


QBAKD  rOKTlfF. 


819 


Ily  ignorant  of  tho  result  wliicli  Ood  intendMl.  They  UtwI 
!  divd,  iocalculaUc  iu  iitiml>crii  and  almosl  iiiQuit«  in  tho  euc- 
ceaMoQ  of  tfaeir  gcnerationa,  each  adding  hie  mit«  to  the  j^gaQtic 
*yrk  that  went  on  thenj  nntler  Giid's  direction.  Thiu  hath  He 
choaen  to  create  };rest  C'uulinonUi  and  laUndti;  andstill  thv  c-orol- 
intMfots  lire  nnd  work,  as  when  Lbc;  mode  the  rocks  that  underliv 
the  Tall*?  t»r  the  Ohio, 

Thus  tJod  httlli  chosi-n  to  create.  Where  now  ia  linn  land,  once 
fhif^Al  and  thundered  tho  f;rcat  primcvul  ocean.  For  »g«3  upon 
ugcB  tli»  minute  shields  of  inlinitv  myriadii  of  infusoria,  and  the 
Slunj  stpni!)  of  cncriiiites  sunk  into  its  dopths,  and  tliere,  und<>r 
the  «iut  |iretvtnre  of  its  waters,  hardi'ned  into  limestone.  Raised 
eUivrlr  from  the  Profound  bv  His  hand,  its  quatrivA  nnderliu  the 
«*?il  of  all  the  continents  huiidn-'da  of  feet  tu  thickm^ss;  and  wp, 
Iff  Ihrsr  n-niiiinsnf  Ibo  cou u tiras  dt-od,  build  tomb^  uud  tialaocs, 
A<  the  Efcyptianft.  whom  wo  call  ancttut,  built  their  pymmids. 

On  nil  thi?  hnxid  Inkcg  and  oceans  the  Great  Sun  lnitkn  earnestly 

and  lovingly,  and  the  inriBitiip  vapnrs  rise  ever  up  to  imvt  him. 

N'o  uyv  hnt  Oijd'H  behnlds  thorn  as  Ihcy  riw.     Them,  in  the  nppor 

Mtnidfphere,  thry  arc  condpnsrd  U*  mhi,  and  gather  into  elondis 

nitfl   Ainit  and  flwim  around  in  tho  ambient  air.     They  siil  with  its 

<^'trwat6,  and  hover  over  the  ocean,  and  roll  in  huge  niasscs  round 

Kho    fliimy  eliuulders  of  great  mountains.     Condensed  elill  more  b}* 

c^l>a.rtgi>  of  tomp^^'raturc,  thoy  drop  npon  th«>  thirsty  earth  in  gontU- 

^bo-^rn,  ur  {uiur  iijiou  it.  in  henvy  rain8,or  storm  against  itfibosuiu 

'^   die  angry  £quiuoctiii1.    The  ahower,  the  rain,  aud  th«  storm 

l******  naay.  the  clouds  vanish,  and  tho  bright  stars  again  shine 

*''**'<&^tjr,upon  the  glud  earth.    The  raiu-drops  »ink  into  the  ground, 

"■•■^    gather  in  eubt^rrancan  reservoirs,  and  run  in  Bubterranesu 

*^na.«3ncl8,  nnd  bubble  Tip  in  springs  and  Fonntaine;  and  from  the 

'"Hottntnin-sitles  and  heads  of  valleyg  Ihn  silver  thwads  of  water 

^*^ein  their  long  jwumcy  to  the  ocejin.    Uniting,  they  widou  into 

**"<^<kloi  and  rivuletM,  then  into  strviims  and  rivers ;  and,  at  last,  a 

*^»>,  a  (laugCK.  a  l>;inulie.  an  Amnzun,  or  a  BJtuia!iip)ii  rolls  he- 

^*-*c-D  its  bonks,  mighty, mujcgtiCrUnd  ro^ijsUtias,  crcutiug  vant  iillu- 

^**1    TiiKi-ys  to  be  the  gTuuarii-e  of  the  world,  pionghtd  by  the 

**">Uiand  kfe\»  of  commerce  nnd  serring  as  great  highwnyH,  and 

^  ^be  impasHilile  bonndarios  of  rival  nations ;  ever  rutnraing  to 

^  'ic^an  tho  drops  that  i-ow  from  it  in  vapor,  nnd  descended  in 

^n  and  uiuv  and  huil  upon  the  tcvfl  p'a'us  and  lofty  motm- 

SI 


3iO  HOBALS  AND  DOOXA. 

uias :  and  caasing  him  to  recoil  for  many  a  mile  before  the  head- 
loDg  rash  of  th<.'ir  gn?at  tide. 

So  it  is  with  the  aggregate  of  namaD  endeavor.  As  the  in™- 
ihle  particlee  of  vapor  combine  and  coalesce  to  form  the  mista  and 
flondfl  that  fall  in  rain  on  thirstv  continents,  and  bless  the  great 
green  foreEts  and  wide  grassj  prairiee,  the  waving  meadows  and 
the  fields  by  which  men  live  :  as  the  infinite  myriads  of  drops  that 
the  glad  earth  drinks  are  gathered  into  springs  and  livaleta  and 
rivers,  to  aid  in  levelling  the  mountains  and  elevating  the  plains, 
and  to  fi-ed  the  large  lakes  and  restless  oceans;  so  all  Human 
ThoQght,  and  Speech  and  Action,  all  that  is  done  and  said  and 
thonght  anil  sufferetl  upon  the  Earth  combine  together,  and  flow 
imward  in  one  brood  resistless  current  toward  those  great  resolts 
to  which  they  are  determined  by  the  will  of  God. 

We  build  slowly  and  destroy  swiftly.  Our  Ancient  Brethren 
who  built  the  Temples  at  Jerusalem,  with  many  myriad  blows 
felled,  hewed,  and  squared  the  cedars,  and  quarried  the  stones,  and 
fflrved  the  intricate  ornaments,  which  were  to  be  the  Temples. 
Stone  after  stone,  by  the  combined  effort  and  long  toil  of  Appren- 
tice, Fellow-Craft,  and  Master,  the  walls  arose;  slowly  the  roof 
was  framed  and  fashioned ;  and  many  years  elapsed,  before,  at 
length,  the  Ilonsi's  stood  tinished,nll  fit  and  ready  for  the  Worship 
of  God,  gorgeous  in  the  sunny  spk-ndors  of  the  atmosphere  of 
Palestine.  So  they  were  built.  A  single  motion  of  the  arm  of  a 
rude,  biirbaroHS  Assyrian  Spearman,  or  drunken  Roman  or  G-othic 
Ijegionivry  of  Tilns,  moved  by  a  senseless  impulse  of  the  bmtal 
will.  Sung  in  the  blazing  brand;  and,  with  no  farther  human 
iirrencv,  a  few  short  hours  sufficed  to  consume  and  melt  each  Tern- 
pie  to  a  smoking  mass  of  black  unsightly  ruin. 

lie  patient,  therefore,  my  Brother,  and  waitl 

The  i*»ur»  art  vitk  God :  To  do, 
Of  right  bftongn  to  iw. 

Therefore  faint  not,  nor  be  weary  in  well-doing!  Be  not  dis- 
couraged at  men's  apathy,  nor  disgusted  with  their  follies,  nor 
tired  of  their  indifl'erence !  Care  not  for  returns  and  results  ;  bnt 
r:ee  only  what  there  is  to  do,  and  do  it,  leaving  the  results  to  God! 
Soldier  of  the  Ci'oss!  Sworn  Knight  of  Justice,  Truth,  and  Tol- 
.i-rntinnl    Good  Knight  and  Truel  be  patient  and  work! 

The  Apocalypse,  that  s-iblime  Kabalistic  and  prophetic  Sam- 


ORAKD    rOKTIFT. 


SSI 


miiry  of  «11  til*  oooiilt  fignres,  iliTidcs  its  imagpF  inU»  tJirw  S<'p 
l^naries,  ufttr  cftcli  of  wliicli  there  i«  silence  in  Tltiuvrn.  Tlicrc 
are  Sercn  Seals  to  be  i^iened,  that  is  to  Bay,  Seren  nsjetcries  to 
kDov.and  So\Tn  diQicaltiwtooT«TCom«,SeT6n  trnmpet« to ecrnnd, 
and  Seven  caps  to  empty. 

T>ip  Ap<M!al]rjise  ia,  to  tlioBe  wJio  rooeire  the  ainetoenth  degree, 

th«  Apotbeoajs  of  that  Subllmo  F^ch  wbich  )i«pim  to  God  aluuc, 

and  deopiseeall  tbe  pompe  and  works  of  Lucifer.    Lucifer.  H\p 

Liahl-bearfrl    Strauge  and  niyeteriaiie  uame  to  give  to  the  Spirit 

nf  Durkiu-ss!     Lacifer.  the  Sud  of  the  Uumitig!     Is  it  A«  who 

Ikriin  tin:  Li^fht,  uud  with  its  sjilt-Ddora  iutolernble  bliuds  fcchl«, 

iVBBitftl,  oreelHah  Souls!     Doubt  it  noti  for  tmditiooB  are  ftiH  of 

DintiP   Hovt'lHtiims  and  InspirationB:  and  Inspiration  is  noi  of 

ooc  Age  nor  uf  uiie  Cri-€d.     Plttlu  and  Pliilo,  alao.  w^rtf  ina]>ir«d. 

The  Apocitlrpap.  tndwd.  la  a  book  us  ubscurc  aa  tht  Sohar. 

Jt  is  written  hii-ruglypliically  with  Dnu))>«n  and  itnagca;  eiod 

tht^  Ai><>£tle  often  upiKvls  to  th«  iutvlli)!t.-n<v  of  tbe  Initiated. 

•*  T-pt  him  who  hntit  Icnowlodgi?,  nnd<»r6tand!  let  him  who  nndor- 

A^^ndt,  oilrnUlf'1"  lie  orion  aiys.  atltftr  aii  allogory  or  the  mention 

<*^     a  nitmbcr.    8aint  .lohn,  the  favorite  Apostle,  and  tbeDepofiStanr 

'»f     ail  the  i^-crvlaof  the  Sftvloiir,  thprefnrc  did  not  write  to  be  tin- 

^^■"Tilood  by  the  mnltitadi^ 

"ji'iir  8cp)iar  Yi-siriLh,  the  Sntiar,  and  the  Apocalypse  are  the 

«5»o  w-wijdetcct  embodiments  of  Occultism.     They  contain  more  mewi- 

•  than  irords ;  their  osprcgejoni  are  flguralivc  as  poetry  and 

[^taa  Dumtw-ra.    The  Apnca)yp»'  sums  up,  eompletcs,  and  stir- 

cvcittll  tbe  Science  of  Ahrnbam  and  of  Solomon.    The  virions 

^£wkivl,  by  the  river  Obcl«r,  nnd  of  the  new  Symbolic  Ttniplo, 

finally  mysterioas  cxpieeeions,  veiled  by  flgnrea  of  the  enig- 

iJogmns  of  the  Kalwliih,  nitd  tfacir  symbols  are  as  little  un- 

^'  *  '    ^-  — :.>.k1  t>y  the  C-omraentators,  as  those  of  Free  Masonry. 

H     -^  "^-KThe  Sejilimary  id  the  Crown  of  tht-  NiimV-ra,  becanse  it  nnites 

■  ^^^^    Triangle  uf  i!ip  Idea  to  llii'  Sqimreof  I  he  Form. 

^^^.  ^"Tie  more  tbe  great  HierophantB  were  at  psins  to  conceal  their 

^^Hr**^*olBlr  Rcieno:,  tbe  more  they  nongbt  to  ndd  grandeur  to  and 
^^■^  '  r'y  it"  ffymbols.  The  hnge  pynimidfi,  with  their  triangnlar 
^^B  f  clrviition  and  square  bases,  rtprcscnted  tlicir  Mclnphysice, 

H         "^'^ndwl  upon  the  knowU-dge  of  Natnre.    That  knowledge  of  Na- 

■  ^^1^  ha*!  for  \\s  ?:ymbolic  key  the  gigantic  form  of  ibat  hnge 
H  ^liiBs,  which  liu  hollowed  ita  deep  bed  in  tbe  sand,  wbile  kcep- 


***. 


•  1. 


3H  K0BAL8  AND  DOOXA. 

ing  vatch  at  the  feet  of  the  Pyramids.  The  Seven  grand  mona- 
ments  called  the  Wondera  of  the  World,  were  the  magnifioent 
Commentaries  on  the  SeTco  lines  that  composed  the  Pyramids, 
and  on  the  Seven  mystic  gates  of  Thebes. 

The  Septenary  philosophy  of  Initiation  among  the  Ancients 
may  be  sammed  np  thus: 

Three  Absolute  Principles  which  are  bnt  One  Principle:  four 
elementary  forms  which  are  bnt  one ;  alt  forming  a  Single  Whole, 
componnded  of  the  Idea  and  the  form. 

The  tliree  Principles  were  these : 

1°.  Beiko  13  Being. 

In  Philosophy,  identity  of  the  Idea  and  of  Being  or  Verity;  in 
Beligion,  the  first  Principle,  the  Father. 
2°.  BEiyG  IS  Real. 

In  Philosophy,  identity  of  Knowing  and  of  Being  or  Beality ; 
in  Beligion,  the  Looos  of  Plato,  the  Demiourgos,  the  WoBD. 
3°.  Being  is  Logic. 

In  Philosophy,  identity  of  the  Reason  and  Reality;  in  Beligion, 
Proridence,  the  Dirine  Action  that  makes  real  the  Good,  that 
which  in  Christianity  we  call  the  Holt  Spihit. 

The  union  of  all  the  Seven  colors  is  the  While,  the  analogous 
symbol  of  the  Good  ;  the  absence  of  all  is  the  Black,  the  analogous 
symbol  of  the  Evil,  There  are  three  primary  colors.  Red,  YeUoir, 
and  Blue;  and  four  secondary,  Orange,  Green,  Indigo,  and  Vio- 
let ;  and  all  these  God  displays  to  man  in  the  rainbow ;  and  they 
hare  their  analogies  also  in  the  moral  and  intellectual  world.  The 
same  number,  Seven,  continually  reappears  in  the  Apocalypse, 
componnded  of  Mree  and /of/ry  and  these  numbers  relate  to  the 
last  Seven  of  the  Sephiroth,  three  answering  to  Besiqnitt  or 
Merct,  Severity  or  Jcstice,  and  Beactt  or  Harmont;  and 
four  to  Netzack,  Hud,  Tesod,  and  MalakolJi,  Victobt,  Globt, 
Stability,  and  Domisatios.  The  same  numbers  also  represent 
thefirsl  three  Sephiroth,  Ketheb,  Khormah,  and  Bainah,  or 
Will,  Wisdom,  and  Understanding,  which,  with  Daath  or  Iniel- 
ieclion  or  Thought,  are  also  fonr,  Daath  not  being  regardedas  a 
Sephirah,  not  as  the  Deity  acting,  or  as  a  potency,  energy,  or  at- 
tribute, bnt  as  the  Divine  Action. 

The  Sephiroth  are  commonly  fla:ured  in  the  Kabalah  as  consti- 
tuting a  human  form,  the  Adam  Kadman  or  Maceocosm.  Thus 
arranged,  the  nniversal  law  of  Equipoise  is  three  tiraea  exempli- 


GHANA  POKTIFP. 


323 


-Aed.    From  tbat  of  tbe  Divine  Intelleotnal,  Active,-  Masculino 

IstBCT,  and  (he  Passive  Capacity  to  pruduce  Thought,  tlie 

on  of  Thikkino  rcstillB.     From  tliatof  BEsioxiTYund  8b- 

rv,  Uarmoxt  flows;  ttutl  from  thut  of  VlcTORT  or  Ha  Infi- 

>>teov«r«oimDg,aiid  QtORY,  which.  Luitig  Itifiuitc-,  would  gui^m  to 

•  rbid  the  ciirtenco  of  obstacles  or  opposition,  rrrsults  Stabilitv 

I'caXAHKNCB,  which  hi  the  pcrfc-ct  Douts'iUN  uf  tlio  Inlintte 

The  lut  nine  St^hiroth  are  included  iu,  at  the  Kunc  time  that 
Jtljcy  hare  flowed  forth  from,  the  first  of  all,  KrriiKU,  or  the 
*BOWX.    £avh  aliio,  in  HuvcceeioD  fluwc4  from,  itiid  yut  still  re- 
tains iiicludwl  in,  the  one  preceding  it.    The  Will  of  Uod  includes 
ll  ie  Wi!>d>.>ui,  and  llig  Wiudoni  t>  Uls  Will  eptMiittlly  dt-vvluju'ii  find 
Mctiiig.    This  Wisdom  in  the  Lotios  that  cn^tc-s,  niielaken  and 
pcrgouillt.'d  lij  Sinioti  Uagiig  and  the  eucceeding  Giiot^tics.     By 
means  of  its  atterancer  the  letter  Yon,  it  creates  the  woHd»,  first 
m  the  Divine  Intellect  as  an  Ideu,  which  invested  with  form  be- 
c«iae  tb«  t»bri<J»t©d  World,  the  Universe  of  material  reality.  Y50 
•ittd  Hb,  two  letters  of  the  Itietfablu   Name   of  the   Mauifeii'ttMl 
Dtiitj-,  repreiSL'Qt  tho  Male  and  tlie  Fenittld,  tlie  Active  and  Uie 
'oMive  in  Kqnilibrium.  and  the  Vav  completei!  the  Trinity  and 
»!■  Trilitcral  Name  irr,  the  Divine  Triangle,  which  with  the  repe- 
iMan  of  tbo  IFe  bvconicH  tliv  Tcti'a^ammaton. 
Thus  tlie  ten  Scphiroth  contain  all  the  Sacred  Numbcra,  Ihrte, 
»,  <«•?»,  and  nitif,  and  llic  perfcet  Xuniber  Ten,  and  correspond 
'ith  ihc  Tetractyg  of  Pvtha},mrii*i. 

Blixo  Is  Being,  n'nit  te'tt  n'ns.  Ahayah  Amr  Akatjah.    Thig 
»  (.be  Principle,  the  "  Beoinnino." 

la  the  Bcf^inniug  wasi  that  i«  tu  say,  IS,  WAS,  and  WI LL  BB, 

!tl)«  Woac,  that  is  to  say,  the  Bbason  that  Spmks. 
Ev  aftX'/  '?*'  'O  .ittyo?] 
TJK  Word  is  tlie  reason  of  belief,  and  iu  it  also  ie  the  cxprosgioii 
•flhe  Faith  which  makes  Science  a  living  thing.     The  Word, 
'Itij'O!,  it  tlie  Source  of  Logic  Jenns  is  the  Word  Incarnate.  The 
Mont  of  the  K4.-a5on  with  Faith,  of  Knowledge  with  Belief,  of 
Amburity   with  Liberty,  has  bccume  in  modern  times  the  verils- 
bleaugma  of  the  Sphinx. 
Il  ti  Wlt>IK)U  tbat,  in  the  Kabalistic  Rooks  of  the  Proverbs  and 
Eccleaiaitticttit,  is  the  Creative  .Agent  of  Rod.     l<:iFQwhere  in  the 
HcbftK  writingii  it  is  mn"  "ai,  Debar  lahavah,  the  Word  of  God. 


tfM  M0aA.L8  AND  DOQKA. 

It  ia  by  HU  uttert'd  Word  that  God  reveals  Himself  to  db  ;  not 
alone  in  the  visible  and  invisible  batint«Uectaal  oreatioo,  bat  alBo 
in  our  convictions,  consciousness,  and  instincts.  Hence  it  it  that 
oertain  beliefs  are  universal.  The  cunviction  of  all  men  that  God 
ia  good  led  to  a  belief  in  a  Devil,  the  fallen  Lucifer  or  Light- 
btarer,  Shaitan  the  Adversary,  Ahriman  and  Tnphon,  as  an  at- 
tempt to  explain  the  extst<juce  of  Evil,  and  make  it  coaaistent  vith 
the  Infinite  Power,  Wisdom,  and  Bcnvvoleuce  of  God. 

Nothing  snrpassee  and  nothing  equals,  as  a  Summary  of  all  the 
doctrines  of  the  Old  World,  those  brief  words  engraven  by 
Hebmes  on  a  Stone,  and  known  under  the  name  of  "  The  Tablet 
of  Emerald :"  the  Unity  of  iJi'iiig  and  the  Unity  of  the  Harmo- 
uiee,  ascending  and  descending,  the  progressive  and  proportional 
scale  of  the  Word ;  the  immutublu  taw  of  the  Equilibrium,  and 
the  proportion(>d  progress  of  the  universal  analogies ;  the  relation 
of  the  Idea  to  the  Word,  giving  the  measure  of  the  relation  be- 
tween the  Creator  and  the  Created,  the  necessary  mathematics  of 
the  Infinite,  proved  by  the  measures  of  a  single  comer  of  the 
Finite ; — all  this  ia  expressed  by  this  single  proposition  of  ths 
Great  Egyptian  Uierophant: 

"  What  is  Superior  is  as  that  which  ie  Inferior,  and  what  i$ 
Below  is  as  that  which  is  Above,  to  form  the  Marvele  of  the 
Unity." 


XX. 

GRAI^D    M^VSTER    OF    AJuh    SYMBOLIC 

LODGES. 

The  true  Mason  is  a  [>racticAl  Philosopher,  who,  under  religious 
I'lnblcms,  in  all  agi-s  udopktl  b;  vrisdom,  builds  ujkwi  plmis  tmccd 
by  oottiTe  and  reason  tlie  moral  edifice  of  knowledge.  Be  ought 
lo  And,  tu  the  avmnic-trical  relutioa  of  all  tiie  partd  of  Lbi^  rutioQul 
odlllc^  Ibc  [iriuciplt-*  and  rule  of  all  his  dutieB,  the  source  af  ail 
his  ]ileASuree.  He  tDi|irun<s  his  morml  iiBlun.',  beconms  a  betlei-  oiau, 
uad  6tids  in  the  rvunluti  uf  virtiitj»<i  niL-n,  wmuniblvtl  ivilii  [inn- 
liftrs,  the  mctuia  of  niulliidjing  hia  acts  of  bi'iietici-ucc.  Muoiiry 
Bntl  Philootipby,  wiUiout  hcia^  ouu  and  Uit-  eumu  thing,  have  ibu 
eauif  I'bjttU  ttud  [mijwan  Ui  IbiniSi-lvtM  th:;  wanii-  end,  the  worship 
i>r  tbo  Gnod  ArcluT«ot  of  the  Udivci^.-,  acquaintaDcc  and  fiuuUuu'- 
ilf  with  tbt)  wondcra  of  nalnre,  uttd  the  happinuM  of  hutruuiil;, 
Attained  hv  (hif  odriRlant,  pruotio^^  of  all  tbv  Tircties^ 

An  Gnirid  M»i«li'rof  itlltS^mliolii!  [jodgiw,  it  is  your  eapedal  duty 

to  ud  in  reotoring  Masonry  lo  iui  primitirc-  puritir.     You  have  be- 

oomr  an  inetniotur.     Maauurjr  lung  winideiirt]  in  t'rrur.     Iiintuid 

vT  impi-uTiug.  it  deguiieratrd  IVom  ila  primitive  airapticity,  and  re* 

tro^radiNl  toward  a  eyDt«m.  disiorti^d  by  stupidity  and  iguoranof. 

which,  unable  to  ctinscrunt  a  beuntifiil  mauhiui',  miid(>  a  L-utii|)Iiea- 

t<il  mip.     Leas  than  two  hnndnd  ycani  ago,  itti  ur^tiizuliou  wa« 

ii{ntpl<!>,  and  altofi;<i>ilier  moral,  ita  euibleDis,  allegurivg>  auil  cervmo' 

H'r*  rafVtoljetimlerAtood,  and  th«r  purixwf  anduhjitrt  n'adit>  to  he 

p'.fu.     It  waa  thi:n  confined  to  a  vt-ry  aiuuU  numbL-r  uf  du(;n.t-Bi. 

Ita  coiwtitutiona  were  like  thoae  of  u  fiociuty  of  Kssvues.  vrittvii 

iu  tb.;fir*t  ttntary  of  our  cm.    There  could  be  «-fU  tbt;  primitivo 

Chrisliiuiily,  orgnniKcd  into    Maionry,  tht*  school  of  Pytlmgoi-a* 

witlioat  incougniitiMor  ab^tirdilics;  a  Masonry  simple  and  iigntfi- 

pjint,  in  which  it  was  nut  ucccssary  to  torture  the  mind  U>  disDover 

rpawmaliltf  inleqiretatioua;  a  Moeuury  at  ouo«  religious  nud  phiht- 

i>o]ihical,  worthy  of  a  good  citizen  uud  uo  cnlighl«ned  philuutbrvf- 

piat. 

Innontora  and  iDrcntuni  uverUirni-d  that  primitive  ftiuiplicily. 


\ 


326  MOBAIf  AND  DOOVA. 

Ignorance  engaged  in  the  vork  of  making  degrees;  and  trifles  and 
govgans  and  pretendtd  mysteries,  absurd  or  hideons,  Qfcnrped  the 
place  of  Masonic  Truth.  The  picture  of  a  horrid  vengeance,  the 
jwniard  and  the  bloody  head,  appeared  in  the  peaceful  Temple  of 
Masonry,  without  sufficient  explanution  of  their  symbolic  meaiung. 
Oaths,  out  of  all  proportion  with  their  object,  shocked  the  candi> 
date,  and  then  became  ridiculous,  and  were  wholly  disregarded. 
Acolytes  were  exposed  to  tests,  and  compelled  to  perform  acts, 
which,  if  real,  would  liave  been  abominable;  but  being  mere  chi- 
meras, were  iirepo8terous,and  excited  contempt  and  laughter  only. 
Eiglit  hundred  degrees  of  one  kind  and  another  were  invented; 
Infidelity  and  even  Jesuitry  were  taught  under  the  mask  of 
Masonry.  The  rituals  even  of  the  respectable  degrees,  copied  and 
mutilated  by  ignorant  znen.  became  nonsensical  and  trivial;  and 
the  words  so  corrupted  that  it  has  hitherto  been  foimd  impossible 
to  recover  many  of  them  at  all.  Candidates  were  made  to  degrade 
Ihemt-elves.  and  to  submit  to  insults  not  tolerable  to  a  man  of 
spirit  and  honor. 

Hence  it  was  that,  practically,  the  largest  portion  of  the  degrees 
claimed  by  the  Ancient  and  Accepted  Scottish  Rite,  and  before 
it  by  the  llite  of  Pt-rfifction,  fell  into  disuse,  were  merely  commu- 
nicated, and  their  rituals  Ix'camu  jejune  and  insignificant.  These 
Kites  resembled  those  uM  palaces  and  baronial  castles,  the  differ- 
ent parts  of  wliieli,  built  at  liiffert-nt  periods  remote  from  one 
another,  upon  plans  and  according  to  tastes  that  greatly  varied, 
formed  a  disenrdunt  and  incongruoift  whole.  Judaism  and  chiv- 
alry, superstition  iiud  philoso])hy,  philanthropy  and  insane  hatred 
and  longing  for  vengeance;  a  pure  morality  and  unjust  and  illegal 
revenge,  were  found  strangely  mated  and  standing  hand  in  hand 
within  the  Temples  of  Peace  and  Concord  ;  and  the  whole  system 
was  oue  grotesque  commingling  of  incongruous  things,  of  contrasts 
and  contradictions,  of  shocking  and  fantastic  extravagances,  of  parts 
repugnant  togood  taste,  and  fine  conceptions  overlaid  and  disfigure<l 
by  absurdities  engendered  by  ignorance,  fanaticism, and  a  senseless 
mysticism. 

An  empty  and  sterile  pomp,  impossible  indeed  to  be  carried  out, 
and  to  which  no  meaning  whatever  was  attached,  with  far-fetched 
explanations  that  were  either  so  many  stupid  platitudes  or  tliem- 
tejves  needed  an  interpreter;  lofty  titles,  arbitrarily  assmned,  and 
to  which  the  inventors  had  not  condescended  to  attach  any  expla- 


OKAVD   MAn'L'R  OF  ALL  STUBOUC   LODaES. 


Kr 


dun  that  sbduld  ooqiiit  tltem  of  the  fully  of  assuming  temporal 
ink.  ]ii3ti-er,  and  titln  of  DoblUty,  iniidi'  ih^  world  Ia»g1j,  aad  tliu 
liUutr  fcL'l  ofJiiuiied. 

Sooii*  of  tht>ee  titles  we  rctaio ;  bat  tliey  have  with  us  mcaniaga 
itu-tflj  cousistent  witli  that  Spirit  of  Equality  which  is  the  fouo- 
ttioD  and  peremptory  Ian-  of  ita  bciag  of  all  Maaonry.    Tb« 
raiffht,  vr'itii  us,  h  he  who  devotijs  bis  hand,  hia  beiirt,  bid  brain, 
1 1  he  Scitmwof  Slaeuun*,  iwd  prufi'Sses  himself  the  Sworn  Siildier 
'Truth  :    the  Prince  is  he  who  aims  to  \w  Chwf  \Pnncep»\,_firiit, 
«r,  amuDg  hie  eqiialH.  iu  virtue  and  good  du-ds:  the  Stnrreit/n 
he  who,  oiiti  of  au  oixJur  whosu  muuibei'a  urc  nil  SoTcnJgna,  i« 
iptvuio  uoJy  h<.-cauw  the  taw  uud  coustitutious  arc  so,  irbicb 
itduiiuisteis,  and  by  which  bo,  1ik»  every  brother,  is  goVMnetl. 
IP  title*,  Puinmnt,  Pottmt,  Wist,  nvU  Vfnerabif,  indicaio  that 
liwer  of  Vinu4^  lutu'Iliguiiw,  and  Windora,  which  tlios*  ought  \o 
riTO  to  attaia  who  are  pUcxtl  in   high  office  by  thfl  nalTi-ages  of 
bcir  brcthreu;  oud  all  uur  tither  tit.lwi  and  df!<ignaiioii$  hnvc  an 
jlcritf  an-aning.  confliatcntwilh  modesty  aud  MjUulity,  »ud  irhjch 
boM  who  Rceiro  tbcm  ehoutd  Fully  onderst&Qd.    As  Master  of  a 
it  i«  yotir  duty  to  iHsfnict  rcmr  Brethren  that  thoy  are  all 
luaoy  ponstniit  lessons,  teaching  the  lofly  qiialilicaUuiis  which 
an  rrf|uired  of  those  who  claim  th«m,  aiid  not  meTclj  ldl«  gew- 
iws  wnni  in  ridkutoiu  imitation  of  the  tiiiKi8  when  (he  Xubliis 
id  Pru-v^ts  were  masters  aud  tlie  )M-«ple  slavfg;  and  that,  in  all 
iii>  Ua£onrj,  the  Knight,  tli«  Pontiff,  tJic  Prince,  and  the  Sovereign 
I  ■  firfll  among  ilioir  e^iiids  ;  uud  the  cordon,  the  clothing, 
Ael  hat  sym)>oU  and  tnihlt^ms  of  Ihe  virtues rtqumid  of 
1||0im1  Mu>rua)s. 

Tlifl  Majon  ltntwl&.  uuluugiTtti  pn-iicnl  bt»ii«!L!tion  furudintltanoe 

Id  ni:ci»L-  the  anawi-r,  mi  longer  t<i  u  man  as  his  »u[i(riiir,  wlio 

I  bni  bis  brudiur.  but  to  his  tlod  ;  to  whom  he  appealH  for  tbt-  roc- 

litdr  ii(  his  intt-ntionK,  and  ivhtiKc  aid  ho  a^ks  to  unable  him  to 

rp  bii  TOW*.     No  one  it*  dcgnniiHi  by  lH>nding  bis  knee  lo  God 

,  tbe  altar,  or  tt>  i^icoive  the  honor  of  Knighthood  as  Bayurd  and 

>n  On.-K'lin  knell.     To  kneel  for  other  pnrpos*s,  Masonry  doe« 

jvol  rwpiireL     G(>d  gave  lo  man  a  bead  to  be  borne  erect,  a  port  uj*- 

;hl  and  majestia     Wc  asaemble  ia  oar  Templeit  to  cherish  and 

|ii  '  '    .  N  fhiitoonfonn  lothat  loflinpM  ofhraringwhich 

111  maa  is  entitled  to  mainlain.  und  wc  do  nut 

]Qin>  Ibow  who  desire  to  be  admittr-d  among  ii«.  ignominiously 


328  MOBALS  AND  DOGKA. 

to  bov  the  head.  We  respect  mau,  becaase  we  respect  ontselree. 
that  lie  muj  conceive  a  lufty  idea  of  his  dignitr  a8  a  hnman  being, 
free  and  independent.  If  modesty  is  a  virtue,  humility  and  obsequi- 
oucioe^s  to  man  are  buse  :  for  there  is  a  noble  pride  which  is  the 
most  Tvnl  and  solid  basis  of  virtue.  Man  should  faomble  himself 
before  the  Infinite  God;  but  not  before  his  erring  and  imperfect 
brother. 

As  Master  of  a  Lodge,  you  will  therefore  be  fezceedingly  careful 
that  uo  Candidate,  in  any  Degree,  be  required  to  submit  to  any 
dogmdatiou  whatever;  as  has  been  too  much  the  custom  in  some 
of  the  degnvs :  and  take  it  as  a  certain  and  inflexible  rule,  to  which 
tlieiv  is  110  exception,  that  real  Masonry  requires  of  no  man  any- 
thing to  which  a  Knight  and  Gentleman  cannot  honorably,  and 
without  feeling  outraged  or  humiliated,  submit. 

The  Suprvuie  Council  for  the  Southern  Jurisdiction  of  the  United 
States  at  length  undertook  thi-  iudispeiisublc  and  long-delayed  taak 
of  revising  and  refonning  the  work  and  rituals  of  the  thirty  degrees 
under  its  jurisdiction,  lietaining  the  essentials  of  the  degrees  and 
all  the  means  by  which  tlie  members  recognize  one  another,  it  has 
souglitout  tuid  devehi{>ed  the  leading  idea  of  each  degree,  rejected 
the  puerilities  aiul  absun.littes  with  which  many  of  them  were  dis- 
tiguivd,  ahd  made  of  them  a  connected  system  of  moral,  religiotis, 
uud  ]ihiK)so|iliieal  iusiriielioii.  Sectarian  of  no  creed,  it  has  yet 
thought  it  not  iiniin>i>er  to  use  the  old  allegories,  based  ou  occnr- 
rvnces  dflailed  in  llu-  IKbrew  and  Christian  books,  and  drawn 
from  the  Aiu'ieiit  Mysteries  of  Egypt,  Persia,  Greece,  India,  the 
Druids  and  the  Essenes,  us  veliicles  to  communicate  the  Great  Ma- 
sonic Truths;  as  it  has  used  tlie  legends  of  the  Crusades,  and  the 
ceremonies  of  the  ordiTS  of  Knighthood. 

It  no  longer  iuculeales  a  criminal  and  wicked  vengeance.  It 
has  not  allowi-d  Miisonry  to  pluy  the  assitssin:  to  avenge  the  death 
i-itlier  of  liirani,  of  Charles  tlie  Ist,  or  of  Jaqucs  De  Molay  and  the 
Teniplars.  The  Ancient  and  Accepted  Scottish  Rite  of  Masonry 
has  now  l>ecome,  what  Masonry  at  first  was  meant  to  be,  a  Teacher 
of  Great  Truths,  inspired  by  an  upright  and  enlightened  reason,  a 
limi  and  constant  wisdom,  and  an  atlectionate  and  liberal  philan- 
throjiy. 

It  is  no  longer  a  system,  over  the  composition  and  arrangement 
of  the  different  parts  of  which,  want  of  refiection,  chance,  ignorance, 
and  perhaps  motives  still  more  ignoble  presided;  a  system  nnsuited 


OILUi'O  UlSTEB  OP  ALL  8YKB0UC  LODGES. 


3ii\ 


W  uur  iiMhiti,  oar  mftDucrs,  our  iieaa,  or  the  world-vide  phiiootliropy 
and  tuuTcnsI  toleration  i^f  Musonry ;  or  to  bodies  amoll  in  num Wr, 
vrho4b  nrVGOUi-'K  dliuuld  bt*  dt^TotMJ  tu  tbu  relief  uf  the  ucronuiiaLu, 
MiuL  oot  to  empty  show;  tiu  longer  a  bctGrugcneous  aggrv^te  of 
DcgTwff,  shocking  by  ito  luiuchrouismii  and  coiitnidicUaits,  puwor- 
leaa  to  dtnseiuiDatc  light,  iufoniuitioa,sDd  moral  and  phUoaopbicol 

As  Maetcr,  jou  will  tv*ch  those  vho  arc  ondi-r  you,  and  to  irhotn 
L^»u  vill  i>wv  your  offioe,  that  the  decoralious  of  many  of  the  He- 
H^PBec  am  to  tie  dUpouiietl  vith,  wliuut-vcr  tUo  eipense  wuuld  iuttr> 
fire  with  tha  duti«s  of  ohaiiLy,  ivMvt,  nail  beuuioh;ucu;  iind  to  be 
iDdulgfd  io  uuly  by  wcaltby  budit-it  that  will  OiLTcby  do  uu  wroug 
tu  thdtc  i-nt  iticd  t<>  thidr  ujuidUaiH^-.  The  v»M-iiiiuhs  of  all  tliu  di-- 
gi«v«  may  Ik  pnwunnl  ul  elicit  lupciuw;  and  it  iit  at  thu  option 
of  nury  Uroilior  tu  pnwurv  vr  nut  to  pruouiv,  »t  be  pluueus,  tbu 
UrwB,  decorauoQi,  loid  jcw«ls  of  aoy  dognw  other  tliao  tbu  litb, 
ltlih,3«ih.  andsad. 

lAV-k^c-h  tho  truth  of  uoiie  of  llii>  legends  we  recite.  Tliey  nn.f  to  Uf 

bni  ]Mira,bli-«  and  alleguriois  involving  aud  eovelopiitg  Uasonic  iu- 

•Cnirtion :  and   TehJclni  of  useful  and  interesting  information. 

^Cliey  rcpivH-'ot  Uib  different  pha»:-a  of  the  horaan  uiind,  it3  eSbrtti 

-■"d  itrnp^'lea  to  couipKlieud  nature,  God,  Uie  goyenmuMit  uf  thu 

^^■livcrau,  Ibv  iHTmittvd  e-xiatenoe  of  sorrow  and  evil.      To  teaob 

"s  wiiiduiu,  and   the  folly  »f  cadukvoring  u>  explain  toonrselrcg 

t^ot  «rhit4i  wi>  am  not  capwble  of  undprslaudiug,  wo  reproduce  lh» 

ul&tlontof  the  Philoftophvni,  thu  Kabalisl»,  the  Mviilugognea 

d.  thnfinoMtict.     Every  one  l)etng  at  liberty  to  apply  our  aycnboU 

v*d  cnibU-aifi  as  he  thinks  niwtt  oon!>i5U.-nt  with  truth  and  n-Ufion  and 

*>tlt|)uoim  faith,  we  give  them  such  an  inUTprutatiou  only  as 

'^^f^y  W  acc*plwl  by  all.    Our  dogroea  may  b«  conferred  in  Franco 

**•"  Tarkev,  at  I'ckin,  I^jMilian,  Ronw,orlj(*ncva,in  tbu-  city  of  Fisna 

"^  iri  Catbolju  I/iuisiana,  upon  tliu  subject  of  au  abgolute  goTora- 

^*iti  I  or  tlu'  ciiifieii  of  a  Frw  Btnte,  upon  Sectariart  or  TheisL    To 

■)*>»(»  ilie  Deity,  to  regard  all  men  a»  our  Brethren,  as  children, 

•^tiully  dear  lu  hini,  of  the  Supreme  f^reaior  of  the  Uuiiferae,  and 

lu  tnake  hiniavlf  useful  to  eoctoty  and  himself  by  hie  labor,  are  its 

u«()hiitg4  to  its  initiates  in  all  the  degrees. 

t'^'a«•fal■r  of  Libfrty,  Fratt-mity,  and  Equality,  it  dcairus  (hem  to 
t*  Mtuincd  by  makiug  nu<u  tit  tu  rfocivu  tbi-'D),  and  by  the  moral 
TOWurof  an  ioteUlgeutaiul  vuligblonod  People.    It  kys  uo  [ilota 


330  UOUALS  ASD  DOQMA. 

and  conspiracies.  It  hatches  no  premature  revolutioiiB;  itenoonr 
ugc-s  no  people  to  revolt  against  the  constitated  authorifiea;  bat 
ix'cugnizing  the  great  truth  that  freedom  follows  Otuess  for  fireedom 
as  the  corollary  follows  the  axiom,  it  strives  toprqianmea  to  gov- 
ern tbemaehes. 

Where  domestic  slaveTy  exists,  it  teaches  the  master  hnmanitj 
and  the  alleviation  of  the  condition  of  his  slave,  and  moderate  oor- 
rection  and  gentle  discii>line;  as  it  teaches  them  to  the  maaterof 
the  apprentice :  and  as  it  teaches  to  the  employers  of  other  men, 
in  mines,  manufactories,  and  workshops,  consideration  and  human- 
ity for  those  who  depend  upon  their  labor  for  their  bread,  and  to 
whom  want  of  employment  is  starvation,  and  overwork  ia  fever, 
consumption,  and  death. 

As  Master  of  a  Lodge,  you  are  to  inculcate  these  duties  on  your 
brethren.  Teach  the  employed  to  be  honest,  punctual,  and  faithful 
us  well  as  respectful  and  obedient  to  all  proper  orders :  but  alao 
teach  the  employer  tliat  every  man  or  woman  who  desires  to  work, 
lias  a  right  to  have  work  to  do ;  and  that  they,  and  those  who  from 
sickness  or  feebleness,  loss  of  limb  or  of  bodily  vigor,  old  age  or 
infancy,  are  not  able  to  work,  have  a  right  to  be  fed,  clothed,  and 
sheltered  from  the  inclement  elements:  that  he  commits  an  awfU 
sin  against  Masonry  and  in  the  sight  of  God,  if  lie  closes  Ins  work- 
shops or  factories,  or  ceases  to  work  his  mines,  when  they  do  not 
yield  him  what  he  regards  as  snfiicient  profit,  and  so  dismisses  his 
■workmen  and  workwomen  to  starve ;  or  when  he  reduces  the  wages 
of  man  or  woman  to  so  low  a  standard  that  they  and  their  families 
cannot  be  clothed  and  fed  and  comfortably  housed  ;  or  by  overwork 
must  give  him  their  blood  and  life  in  exchange  for  the  pittauce 
of  their  wages :  and  that  his  duty  as  a  Mason  and  Brother  per- 
emptorily requires  him  to  continue  to  employ  those  who  else  will 
be  pinched  with  hunger  and  cold,  or  resort  to  theft  and  vice :  and 
to  pay  them  fair  wages,  though  it  may  reduce  or  annul  his  profits  or 
even  eat  into  his  capital ;  for  God  hath  but  loaned  him  his  wealth, 
and  made  him  His  almoner  and  agent  to  invest  it. 

Except  as  mere  symbols  of  the  raoi-al  virtues  and  intellectoal 
qualities,  the  tools  and  implements  of  Masonry  belong  eidoflively 
to  the  first  three  degrees.  They  also,  however,  serve  to  remind  the 
Mason  who  has  advanced  further,  that  his  new  rank  is  based  upon 
the  hiimljle  laboi-s  of  the  symbolic  degrees,  as  they  are  improperly 
tei'med,  inasmuch  as  all  the  Degrees  are  symbolic. 


ORAKb  HASTBB  OF  A^Lt.  STVBOUC  LODQES. 


331 


Ttin^  the iDitistfs arc  inspired  irith  a  justJdcil  ofMiUnnry,!!!  wit, 

that  it  is  CMentially  wonK ;  both  teacUiiig  and  practising  i.A]ion ; 

tnd  that  it  ia  alt^gvihcr  cmblomittic    Tbr«e  kinds  of  vnrk  an 

n.i(v«Barr  to  the  pn^senation  and  protPction  of  man  aiid  eooiety: 

loatiual  labor,  apecially  belonging  to  the  three  blue  degrees;  hibor  in 

uiDS,  imxibolix«d  by  the  Knightly  or  chiTalric  degrees ;  and  Intel* 

KTlnal  lal«or,  belonging  parlicnhirly  to  the  Philosophical  degrees. 

We  httTe  prt-fleired  and  mtiUiplied  finch  emblenia  m  hare  a  tnia 

Btid  profonnil  meaning.    'Wo  reject  many  of  the  old  and  senselesa 

"tflaoations.     Wc  have  not  rednccd  Masoniy  to  a  cold  motaphy- 

fic«  tlint  exilceorery  thing  belonging  to  the  domain  or  the  ini»gina- 

li«D.    The  ignorant,  and  those  h^if-vri^  in  realiiy,  but  over-w'ao 

mtliflr  own  conceit,  may  assail  onr  symbols  vith  sarcasms;  but 

Uu-jarcncTcrthfleas  itigenionBTcils  that  cover  the  Truth,  respected 

!<yall  vhu  know  the  means  by  nhich  the  heart  of  man  is  reached 

an<j  l)ig  ff^liogs  enlieted.    The  Great  Moralists  often  had  recourse 

to  allf^gonus,  io  order  Lo  inatract  men  without  re|>elling  them. 

Bnt  n«>haTebcen  rart-fiil  not  to  alloir  nnremblumsLo  he  too  obeonre^ 

«>  as  to  require  far-feu^bed   and  forced  interpretations.    In  onr 

•^ya,  and  in  the  enlightened  land  in  which  ire  Uto.  wedo  not  need 

^  WnpourKelTcg  in  vuiJ»  so  strange  and  ini|>onetnibIer  aato  prevent 

"^  hinder  instruction  instead  of  farthering  it;  or  to  induce  the 

*u«picioB  that  wn  have  nonccaled  meaning!)  which  we  commnni- 

onlr  to  the  tnoft  reliable  adepts,  because  they  are  contrary  to 

order  or  the  WHll-t>i-ing  of  society. 

1*he  Duties  of  the  Class  of  /lu/nic/ori,  thatis,  the  Maeoiisoftbe 

"*KTe«s  from  the  4th  to  the  8th,  inclusive,  are,  particularly,  to  per/bet 

*-"*'  3foouger  3iaions  in  the  words,  algus  oad  tvkcna  uud  other  work 

*''  t|i«  dfgreifs  they  hare  received ;  to  explain  to  them  the  meaning 

***tliedilf''penten)l>lrmii,iind  to  expound  thcmonil  inatrtiction  which 

^■hcjr  ooiivey.    And  opon  their  mpnrt  of  proficiency  alone  can  their 

f^ptlj  be  allowed  to  advancv  and  receive  an  increase  of  wages. 

TTu-  Directors  nfthe  Work,  or  ihnw  of  the  9fh,  lOth,  and  1 1  th  de- 

B**<^it,  are  to  report  to  the  Chapters  upon  the  regularity,  activity  and 

proper  direction  of  the  work  of  bodies  in  the  lower  degrees,  and 

"Hal  is  needed  to  be  enaetod  for  their  prtiftpority  and  HBefnlnesg. 

H  tho  Symbolic  T^ge?,  they  ani  particularly clinrgod  to  stimnlaie 

^c  xcal  of  the  workmen,  to  induce  them  to  engage  in  new  labun 

wd  enferpriftcfl  for  the  good  of  Ma-<onry,  their  country  and  mankind, 

mid  1.1  give  Ihem  fraternal  advice  when  they  fall  short  of  (heir 


33-J  HOftAU  AND  DOQVA. 

dnty ;  or,  in  cases  that  require  it,  to  inToke  afpiinst  tliem  tiie  rigor 
of  Masonic  law. 

The  Arddtectg,  or  those  of  the  12th,  13th,  and  14th,  sfaonld  be 
selected  from  none  but  Brothers  veil  instructed  in  the  preceding 
degrees;  zealous,  and  capable  of  discoursing  npon  that  Masonrj; 
illustrating  it,  and  discussing  the  simple  questions  of  moral  phil- 
4)Sophy.  And  one  of  them,  at  cTery  commnnication,  should  be  pre- 
pared with  a  lecture,  communicating  useful  knowledge  or  giring 
good  advice  to  the  Brethren. 

The  Kitighis,  of  the  15th  and  16th  degrees,  wear  the  sword.  Thiy 
are  bound  in  prevent  and  repair,  as  far  as  may  be  in  their  power, 
all  injustice,  both  in  the  world  and  in  Masonry;  to  protect  the 
weak  and  to  bring  oppressors  to  justice.  Their  works  and  loctnreg 
most  be  in  this  spirit.  Tliey  sliould  inquire  whether  Masonry 
fulfils,  as  fur  as  it  ought  and  can,  its  principal  purpose,  which  it 
to  succor  the  unfortunate.  That  it  may  do  bo,  they  should  pre- 
pare propositions  to  be  offered  in  the  Blue  Lodges  calculated  to 
iittnin  that  end,  to  put  an  end  to  abuses,  and  prevent  or  correct  n^- 
lif;i'ucc.  Those  in  the  Tjodges  who  have  attained  the  rank  of 
Knights,  are  most  tit  to  be  appointed  Almoners,  and  charged  to 
uncertain  and  make  known  who  need  and  are  entitled  to  tbe  charity 
uf  llic  order. 

In  the  higlicr  degrees  tiiusc  only  should  be  received  who  have 
KufTicicnt  reading  and  inrormntion  to  dieeuss  the  great  questions 
uf  philosoi)hy.  From  tliL'm  the  Orators  of  the  Lodges  should  be 
fU'lccted,  as  well  as  those  of  the  Councils  and  Chapters.  They  are 
fhargod  to  suggest  such  measures  as  are  necessary  to  make  Masonry 
entirely  faithful  to  the  spirit  of  its  institution,  both  as  to  its  charita- 
l)!i!  purposes,  and  the  diffusion  of  light  and  knowledge;  such  as 
arc  iipcdfd  to  correct  abuses  that  hare  crept  in,  and  offences  against 
tliif  rules  und  gi.-nerul  spirit  of  the  order;  and  such  as  will  tend  to 
ifiriki?  it,  us  it  was  meant  to  be,  the  great  Teacher  of  Mankind. 

AKMuMt^Tof  a  Ijodge,  Council,  or  Chapter,  it  will  be  your  dnty  to 
iiiijircKH  upiin  tlie  minds  of  your  Brethren  these  views  of  the  general 
jihiri  iiiid  wjiumte  parts  of  the  Ancient  and  Accepted  St'ottish  Rite; 
uf  ilH  Hpirit  uiid  design  ;  its  harmony  and  regularity  ;  of  the  duties 
iif  t)u'  <i(ll(-crH  and  members  ;  and  of  the  particular  lessons  inten- 
dill  to  \h'  luught  by  each  degree. 

Ki-|ic(-itilly  you  are  not  to  allow  any  assembly  of  the  body  over 
K  liicli  you  may  preside,  to  close,  without  recalling  to  the  mind  of 


ORJLKD  MASTIUL  OP  All,  SYMBaLIC  LODOES. 


333 


I  BtcthroQ  the  Knwnic  rirtncs  and  dntiea  vhich  aru  n'prrsc^uted 
Ihe  Tracing  Hoard  of  tliis  degree.  Tbnt  U  an  imperative 
dutr.  For^g^t  not  thnt,  more  tlinn  three  tbcpusand  years  ago,  Zoro* 
iBttn  GHid :  "Be  good.  Ins  kind,  be  fiumans,  and  charitable;  loify»ur 
fiStn;  mnsoh  the  a^icltd ;  p/irdon  Ihom whokave  doneyo^t  mrong." 
Sw  thnt  moro  than  two  thousand  thr^-c-  hiiudn'd  years  ago  CoN- 
iWIl«  repwwod,  also  quoting  the  langiiagt'  of  tho8«  who  had  lircd 
fciluw  hioi§t.'Ifi  "  Love  My  rtfu/fiiior  as  thysf}/:  Do  not  to  othera 
■lit  (Ami  wouldst  not  «n'ifh  thoulff  be  rfowe  to  thyself:  Forgim 
vrit*.  Fbrffire  your  HHCTwy,  hr  reamcilfd  to  him,  give  him  aa- 
Bcr,  int'okfi  Gcd  in  his  behalf  P^ 

t\  not  the  momlitv  t>f  vonr  Lodge  be  inferior  to  that  of  the 
liui  or  Chinese  Philoso|ihor. 

)Ir^  ntnu  your  BrL'tltrcn  the  tenphin;;;  and  the  nnostcnlatiods 
licr  of  the  morulity  of  thf  Lodge,  without  regard  to  dineB^ 

religiooji.  or  peopk>a. 

\t^  ttirm  to  love  one  anollier,  to  be  devoted  to  one  another,  to 

to  the  eonntry,  the  government,  and  the  laws:  for  to 

:  country  is  to  pa.y  a  dt-ar  and  sacretl  debt : 

respect  all  furinn  of  uorsliip.  to  tolerate  all  pulifimi  and 

vtm  opinions;  not  to  hlami-.  and  srill  lp!t<i  lo  crmdt^mn  the 

[fon  of  others:  not  to  wek  to  make  convert*;  bnt  to  be  content 

'  hare  the  religion  of  Socmtwi ;  ■  veneration  for  the  Creator, 

[nligion  of  good  works,  and  gnitvful  ackuowk-dgmcnt  of  Ood'A 


fhitemir^  with  nil  men;  to  asKifil  all  who  are  nnfortnnatc; 
[to  rliM-rftilly  jiostponr  their  own  inti-rcHls  to  th!»t  of  the  Order : 
iQutke  it  Lhr  constant  mie  of  thoir  lives,  to  think  well,  to  speak 
,  and  lo  art  well : 

pliKK  the  »gt  above  the  soldier,  the  noble,  or  the  priaoc; 
I  t&ke  the  wik  and  good  aa  Uicir  mndele : 
Ta  Ke  lliat  their  profeMiona  and  practice,  their  teachings  and 
(vdort,  do  always  Agree : 
\<t  make  Ibis  also  their  motto;  Do  that  which  thou  onghteat 
t;  let  the  revolt  Ik  what  it  will. 

Bch.  tny  Brother,  are  some  of  the  duties  of  that  office  whioTi 
piaveponght  lolRwitiulifiod  toexeruise,     Mayyoii  perform  ihcin 
i;and  in  so  doing  gain  honor  for  yonreeir,  and  advance  the 
ranee  of  Masonry,  Ilnmanity,  and  Progress. 


XXL 

j^OACHiTE,  OR  Prussia:!!  ki^ight. 

YoD  are  especially  charged  in  this  degree  to  be  modest  ^d 
humble,  and  not  vain -glorious  nor  filled  with  self-conceit.  Be  not 
wiser  in  vuiir  own  opinion  than  the  DeitT,  nor  find  fanlt  with  his 
works,  nor  endeavor  to  inippive  n]K)n  what  hehaadone.  Be  mod- 
est also  in  your  iiitiTcuvirse  with  your  fellowa,  and  alow  to  enter- 
tain evil  thooglits  of  them,  and  reluctant  to  ascribe  to  them  evil 
intention?.  A  thoosand  presses,  flooding  the  country  with  their 
eranoEcent  leaves,  are  busily  and  incessantly  engaged  in  maligning 
the  motives  and  conduct  of  men  and  parties,  and  in  making  one 
man  think  worse  of  another;  while,  alas,  scarcely  one  is  found 
that  ever,  even  accidentally,  labors  to  make  man  think  better  of 
his  fellow. 

Slander  and  calumny  wore  never  so  insolently  licentions  in  any 
country  as  they  are  this  day  in  ours.  The  most  retiring  disposition, 
the  most  uimbtrusive  dtmetinor,  is  no  shield  against  their  poi- 
soned arrows.  The  most  eminent  public  service  only  makes  their 
vituperation  and  invective  more  eager  and  more  unscrupulous, 
when  he  who  lias  ilmie  such  service  presents  himself  as  a  candidate 
for  the  people's  sufl'nipes. 

The  evil  is  wide-spread  and  universal.  No  man,  no  woman,  no 
honsehold,  is  sacred  or  snfe  from  this  new  Inquisition.  No  act  is  so 
l>un'  <ir  so  pniisiworthy,  that  the  unscrupiilons  vender  of  lies  who 
lives  by  puiuli-riiig  to  a  corrupt  and  morbid  public  appetite  will 
nol  imicliiini  it  as  a  crime.  No  motive  is  so  innocent  or  so  lauil- 
iihle,  thiit  he  will  not  hold  it  np  iis  villainy.  Journalism  pries 
inio  the  interior  of  jirivate  houses,  gloats  over  the  details  of  do- 
meMlic  tragedies  of  sin  and  sliame,  and  deliberately  invents  and 
industriously  circulates  the  most  unmitigated  and  baseless  false- 
hoods, to  coin  money  for  those  who  pursue  it  as  a  trade,  or  to 
effect  a  temiwrary  result  in  the  wars  of  faction. 

We  need  not  enliirgo  uiwn  these  evils.  They  are  apparent  to  all 
and  lamented  over  by  all,  and  it  is  the  duty  of  a  Mason  to  do  all 


NOjLCRITE,    OB  FSCSSIAN    KKIOHT. 


339 


in  bU  iMwer  to  lessen,  if  not  to  remore  thctn-  With  the  errors 
ifl  evvu  Einsof  olhoF  men,  that  do  not  persflDftll^nOtfctiuor  ouni, 
^bil  uewl  not  our  (KfiidomnatJon  lo  lie  odious,  we  Imve  nothing  to 
jlo^  ami  tliv  jouruahiit  ha«  no  futeut  that  makva  him  thv  C«iiaor 
'  Morale  There  is  no  obligntion  rbsiing  on  ua  to  tnimpet  forth 
ir  ilira{ipn>v)il  uf  every  wrvn^^l  ur  injuilicions  ur  iinpro|ivr  act 
it  ever;  other  mna  commit^!,  One  voald  be  afham«d  to  elAiid 
the  street  conieni  nnd  retail  thom  orallj  for  ponniefL 
One  ought,  in  truth,  to  writ^  ur  ep«sk  tiguinst  no  otlier  one  in  thia 
rurld.  Eai'h  uia.n  in  it  hu^enuugli  lu  do,  towulah  ami  kevp  guard 
tcf  bimdeir.  Each  or  us  U  sick  enough  in  this  great  Laxarctto: 
lism  and  putcinical  writing  cooetunlly  rL-miiid  mot  m 
I  witatMiiod  in  a  little  hospilal ;  wlioro  it  uuh  hurriblc  to 
how  tliL"  patiente  mockinglr  repruachcct  i^ach  other  with  their 
hn  and  intirmitiei:  b<iw  (mo,irhovra!i  wasted  bvcoutnimptiun, 
itKid  ut  luiutliu  wliu  n&s  tilouleil  hy  dnipsy:  hltw  oue  laughed  at 
iiitbvr's  rjiotMT  oT  tlie  fact; ;  and  this  oue  ug:iiD  at  bis  nutghbor's 
Qkcd-jaworequiiit;  nuiil  at  liidltbeiJehriDUs  fevur-paticut  sprang 
tt  of  hia  bcdfUud  lore  away  thu  coverings  fn>in  tlic  wounded  boJ- 
Lia  C'onii)aDioQ9,  and  nothing  voa  to  be  se«n  but  hideous 
'  utid  mutilatiun.  Such  is  the  revolting  work  in  which  Jour- 
liim  and  political  partiiiHniihip,  and  halT  the  wurld  outatde  of 
onry,  are  uiiga^'ed. 
^"Very  gcncrnlly.  Ihe  ocnsurc  bestowed  ttpon  men's  act*,  by  thost 
lohavo  appoiutt'd  and  commiissiutiod  Ihtuiselvca  Kwpers  i>r  the 
'Uhilic  Morals,  it  imdeeerved.  Oileu  it  ts  not  only  uad«.-3erved, 
'''tt.  praiie  is  dcsorved  instead  of  ceniuw,  and,  when  the  hitter 
Aot  nndcserved,  it  in  always  extravagant,  and  tlierefure  uii- 


Vason  will  wonder  what  Hptrit  they  are  endowed  withal,  that 
'**%  basely  libel  at  a  man,  even,  that  is  fallen,  ir  they  had  any 
"^^ijlitt  of  Auiil,  thi-y  Would  with  him  condole  his  disasters,  aud 
^^^ji  some  tQfui  in  pity  of  his  folly  and  wrctchednesa:  and  if  they 
"^^^^  mer.'ly  human  and  not  brutal,  Xaiare  did  gri/'Tona  wrong  to 
^^  Kruii  lio<lies,  to  ear^e  th<>m  with  m\ih  ho  cruel  as  to  strive  tii  add 
W  a  wretchednoM  alroiuly  intnlerahle.  "Wh^n  a  Mawm  hears  of 
■I^T  nun  that  hath  fallen  intn  public  disgnicv,  he  elioald  have  a 
Qdtn  cooimiscmtc  his  mit^liap,  and  not  lo  make  him  mure  div* 
'tiiolatr.  Tti  cnvtnom  a  name  by  libcla,  tliat  already  ia  openly 
bM,  is  to  add  stiipcs  with  an  iron  rod  to  one  (hat  is  fliived  with 

22 


336  UOBALS  AVD   DOSHA. 

whipping;  and  to  cTery  wdl-tempcred  mind  will  seem  most  iulm- 
man  an<l  nnmunty. 

F^yen  tlip  mun  who  <l(»-^s  wrong  and  commits  errora  often  has  s 
([niut  honit'..  a  fireside  of  his  own,  a  gentle,  loring  wife  and  innocent 
vhilJren,  who  perhaps  do  not  know  of  his  past  errora  and  lapsei 
— past  and  long  rejK-med  of;  or  if  they  do,  do  love  him  the  better, 
Itecanse,  being  mortal,  he  hath  erred,  and  being  in  the  image  of 
<;od,  he  huth  repented.  That  every  blow  at  this  husband  and 
futlier  lacerates  the  pure  and  tender  bosoms  of  that  wife  and  thoae 
dimghters,  is  a  consideration  that  doth  not  stay  the  hand  of  the 
brutal  jourualiet  and  )iiirti^n :  Imt  he  strikes  home  at  these  shrink- 
ing, quivering,  iniioocnt,  tender  bosoms  ;  and  then  goes  out  upon 
the  great  arteries  of  citie?.  when'  the  current  of  life  pulsate^  and 
holds  his  head  erect,  and  calls  on  his  fellows  to  laud  him  and 
admire  him,  for  the  ehivalric  act  he  hath  done,  in  striking 
his  dagger  through  one  heart  into  another  tender  and  troatiog 
one. 

If  you  seek  for  high  and  strained  carriages,  yon  shall,  for  the 
most  part,  mwf  with  them  in  low  men.  Arrogance  is  a  weed  that 
ever  gmws  on  a  dunghill.  It  i^  fmni  the  rankuessof  that  soil  that 
she  liath  hor  height  and  sprcadings.  To  be  modest  and  unaffected 
with  our  snjK'rioi'a  is  duty ;  with  our  equals,  courtesy;  with  onr  in- 
feriors, nobleness.  Tliere  is  no  arnigance  so  great  ae  the  proclaim- 
ing of  other  men's  ernirs  and  faults,  by  tliose  who  understand 
notliing  but  the  dregs  of  fictions,  and  who  make  it  their  business 
to  iK'smi'ar  deserving  fames.  Public  reproof  is  like  striking  a  deer 
in  the  herd :  it  not  only  wounds  him.  to  the  loss  of  blood,  but 
lictniys  him  to  (be  hound,  bis  enemy. 

The  occniialion  of  the  sjiy  bath  been  ever  held  dishonorable; 
)ind  it  is  none  theK'SS  so,  now  that  with  rare  exceptions  editors 
and  piirtisaus  have  bonuno  peqietual  spies  upon  the  actions  of 
other  men.  Their  tniiliee  makes  them  nimble-eyed,  apt  to  note  a 
fault  and  pnbli-^h  it,  and,  with  a  strained  construction,  to  deprave 
even  fbuse  tilings  in  which  the  doer's  intents  were  honest.  Like 
the  croeodile,  they  slime  the  way  of  others,  to  make  them  fall; 
and  when  (bal  has  iiapiH'ned.  they  feed  their  insulting  envy  on  the 
life-blood  of  the  prostmle.  Tliey  set  the  vices  of  other  men  on 
high,  for  the  ga?;e  of  the  world,  and  place  their  virtues  under-ground, 
liiat  none  may  note  them.  If  they  cannot  wound  upon  proofs,  they 
will  do  it  upon  likelihoods:  and  if  not  upon  them,  tJiey  manafac- 


HOACBITB,   OR   PUCSBIAH  KNIOOT. 


887 


niretiH^u  Qod  erented  the  iirorld,nat  of  notbiDg;  and  so  corrapt 
^hv  Mi  temper  of  men's  repntutioni^ ;  knowing  that  ihc  muUitadv 
*il]  M'tt^e  them,  iHwuneo  AfHrmaUousun.-  itpU-r  to  win  bcliuf,  than 
n-s  to  uocn.*dit  tht'm;  und  that  n  Ik-  liuvi-U  fn^ttT  tlixu  an 
Sies,  while  the  contnKlicUon  limps  after  it  ataeuairii  ]>aoe. 
■uuLliiJtiHg,  tiercr  overtakeu  it  Kay,  it  iscoutrar;  to  the  mumlitr 
f  rjonmaltBR).  to  allow  a.  lie  t«  be  contradicted  in  the  place  that 
tjiairByd  it.  Anil  even  if  tluit  giwit  favor  ie  coiiot'dw!,  a  elander 
''tiw  rained  will  scarce  eT«r  Hi*,  or  fiiil  of  Qnditig  maiiy  that  will 
or  it  bolb  a  harbor  and  trust. 

Thii  ie,  iK^yond  any  other,  the  age  of  futfechood.  Once,  to  be 
ted  of  equivocation  was  i^nough  to  eoii  a  genllemmi'a  escul- 
bot  now  it  biis  become  a  Btrange  merit  in  a  partiMn  »r 
■talesman,  alwavs  and  ecruputoniilyt4)  tell  thetrut)).  Lie^  are  part 
uf  the  rpfpilar  amuiunilion  gf  all  camjmigiiH  and  conlrcirursim, 
^nnl  according  m  they  are  profituhlv  and  cirt-cttTL- ;  and  aru  Ktored 
"paad  hove  a  market  prias  like  saltpetre  and  an Iphwr;  being  even 
morr  dcadlr  than  they. 

If  men  neigh«d  lh«  imperCeotionR  of  bnmanitj,  they  nonld 
brmtitp  U'ss  condemnation.  Ignorance  gix'cs  dii^iutnigenient  a 
r^ngiiethun  knowledgedoee.  Wii«>  men  had  rather  know, 
M'lL  Freqncnt  dispraiteii  arc  but  the  faults  of  nnchantable 
uid  it  ia  from  whun;  tht-rtf  is  no  jndgmi-nt,  that  the  heavinst 
aciit  comue  ;  for  ttclf-exaininaUou  woithl  make  all  jtidgmenU 
■bifl.  If  w«  even  do  know  vice*  in  men,  wo  can  waroo  show 
Mntdtit  in  a  nobler  virtue  than  in  the  charity  of  concealing  thotn : 
if  Aat  b*"  ndt  a  6atl€ry,  perauading  to  oontiiiniLnoe.  And  it  is 
^baarst  office  man  can  fall  into,  to  make  hie  tongne  the  dcPamer 
■'f  tin  woHhy  mui. 
Thrr-  (9  bat  one  rale  for  the  Maaon  in  this  matter.  It  there  be 
ite,  atd  bn  is  railed  npon  to  speak  of  him  that  owns  them,  let 
I  tj*!!  them  fortb  impartiallr.  And  if  there  be  rioea  miied  with 
,Ui  him  )»e  content  the  world  shall  know  them  by  someolher 
than  hi^.  For  if  the  CTJI-doer  deserrw  no  pity,  his  wife,  hit 
orhia  children,  or  other  inno«-nt  prroons  who  love  him 
Md  the  bnro'g  trade,  practiMd  by  him  who  stabs  the  it- 
Sot  a  prioe  paid  by  individual  or  parly,  is  really  no  mon 
iblenow  than  it  vai  a  hundred y«ir«  ago.  in  Venice.  Wbsra 
itexperjencc,  Obority  bids  as  think  the  best, and  le&re  what 
(be  Soarober  of  nearJij_&ir_niulakeB,  aiupioic 


338  MOBiXS  AND   DOOHA. 

and  envy  often  injure  a  clear  fame ;  and  there  is  least  danger  in  a 
charitable  constraction. 

Aud,  finally,  the  Mason  should  be  humble  and  modest  toward 
the  Grand  Architect  of  the  UniTerse,  and  not  impugn  His  Wisdom, 
nor  Bet  np  h's  own  imperfect  sense  of  Bight  against  His  ProTidence 
and  dispensations,  nor  attempt  too  rashlj  to  explore  the  Mysteries 
of  Qod's  Infinite  Essence  and  inscrutable  plans,  and  of  that  Great 
Nature  which  we  are  not  made  capable  to  understand. 

From  all  those  rain  philosophies  let  him  steer  far  away,  which 
endeavor  to  account  for  all  that  is,  without  admitting  that  there  is 
a  God,  separate  and  apart  from  the  tTniverse  which  is  his  work : 
which  erect  Unirersal  Nature  into  a  God,  and  worship  it  lUoue : 
which  annihilate  Spirit,  and  believe  no  testimony  except  that  of 
the  bodily  senses :  which,  by  logical  formulas  and  dextrous  colloca- 
tion of  words,  make  the  actual,  living,  guiding,  and  protecting  Qod 
fade  into  the  dim  mistiness  of  a  mere  abstraction  and  nnrealityf 
itself  a  mere  logical  formula. 

Nor  let  him  have  any  alliance  with  those  theorists  who  chide  tiie 
delays  of  Providence  and  busy  themselves  to  hasten  the  slow  march 
which  it  has  imposed  upon  events :  who  neglect  the  practical,  to 
struggle  after  impossibilities  :  who  are  wiser  than  heaven ;  know 
the  aims  aud  purposes  of  the  Deity,  and  can  see  a  short  and 
more  direct  means  of  attaining  them,  than  it  pleases  Him  to  em- 
ploy :  who  would  have  no  discords  in  the  great  harmony  of  the 
Universe  of  things ;  but  equal  distribution  of  property,  no  subjec- 
tion of  one  man  to  the  will  of  another,  no  compulsory  labor,  and 
still  no  starvation,  nor  destitution,  nor  pauperiam. 

Let  hira  not  spend  lits  life,  as  they  do,  in  building  a  new  tower 
of  Babel;  in  attempting  to  change  that  which  is  fixed  by  an  in- 
flexible law  of  God's  enactment:  but  let  him,  yielding  to  the 
Superior  Wisdom  of  Providence,  content  to  believe  that  the  march 
of  events  is  rightly  ordered  by  an  Infinite  Wisdom,  and  leads, 
though  we  cannot  see  it,  to  a  great  and  perfect  result,— let  him 
be  satisfied  to  follow  the  path  pointed  out  by  that  Providence,  and 
to  labor  for  the  good  of  the  human  race  in  that  mode  in  which 
God  has  chosen  to  enact  that  that  good  shall  be  effected:  and 
above  all,  let  him  build  no  Tower  of  Babel,  under  the  belief  that 
by  ascending  he  will  mountso  high  that  God  willdisappcarorbesa- 
perseded  by  a  great  monstrous  aggregate  of  material  forces,  or  mere 
glittering,  logical  formula;  but,  evermore,  standing  hnmbly  and 


VOACHITE,  OB  PBUSSIAK  KHIQHT. 


33& 


TerereiiUy  npon  tbe  earth  and  looking  vith  awe  and  confidence 
toward  heaven,  let  him  be  eatiafied  that  there  is  a  real  God;  a 
penon,  and  not  a  formnla ;  a  Father  and  a  protector,  who  loves, 
•od  BjmpathizeB,  and  compaBBiouates ;  and  that  the  eternal  waya 
by  vliich  He  rules  the  world  .ire  infinitely  wis^  no  matter  how 
fiu  they  may  be  above  the  feeble  comprehension  and  limited  vifiion 
ofuuu. 


KI^IGHT  OF  THE  ROYAL  AXE, 

OK 
PEINCE  OF  LIBANUS. 

SVMPA  THY  with  the  great  luboring  classes,  respect  for  labor  itself 
and  resolution  to  do  boiiil'  good  work  in  our  day  and  generation,         •«  *^^ 
those  are  the  lessons  of  this  Di-gree,  and  they  are  purely  Masooic.  —"^-^ 

Masonry  has  nuide  a  ivorkiiig-niau  and  his  associates  the  HeroeB  ^^ — 

of  her  principal  legend,  and  himself  the  companion  of  Kings.  —  ^ 

The  idea  isas  simple  and  true  as  it  is  sublime.     From  first  to  last,  ■«:"^ 

Masonry  is  work.    It  Yeneratcs  the  Grand  Architect  of  the  Uni-  f 

verso.     It  commemorates  the  building  of  a  Temple.    Its  princi-  ' 

jffll  emblems  are  ihe  working  tools  of  Masons  and  Artisans.    It  — -*" 

preserves  the  name  of  the  first  worker  in  brass  and  iron  as  one  of 
its  pass-words.     When  the  Brethren  meet  together,  they  are  at  "~^^ 

labor.    Tlie  Master  is  the  overseer  who  sets  the  craft  to  work  aiid  -^ 

gives  them  proper  instruction.    Masonry  is  the  apotheosis  of  Work.  "*  ' 

It  is  the  hands  of  brave,  forgotten  men  that  have  mode  this  great,  ^^ 

populous,  cultivated  world  a  world  for  ua.  It  is  all  work,  uid 
forgotten  v/ork.    The  rcoi^nquerors,  creators,  and  eternal  propri-  . 

etors  of  every  great  and  civilized  land  are  all  the  heroic  boqIb  that 
ever  were  in  it,  eacit  in  his  degree ;  all  the  men  that  ever  felled  a  ■ 

forest-tree  or  drained  a  marsh,  or  contrived  a  wise  scheme,  or  did  ^ 

or  said  a  true  or  valiant  thing  t]\erein.  Genuine  work  alone,  4oDe 
faithfully,  is  eternal,  even  as  the  Almighty  Founder  and  World- 
builder  Himself  All  work  is  noble :  a  life  of  ease  is  not  for  any 
man,  nor  for  any  God.  The  Almighty  Maker  is  not  like  one  who, 
in  old  immemorial  ages,  having  made  his  machine  of  a  Universe, 
gits  ever  since,  and  sees  it  go.  Out  of  that  belief  comes  Atheism. 
The  faith  in  an  Invisible,  Unnameable,  Directing  Deity,  present 
everywhere  in  all  that  we  sec,  and  work,  and  suffer,  is  the  essence 
of  all  faith  wluitsoever. 

The  life  of  all  Gods  figures  itself  to  us  as  a  Sublime  Bamestnes^ 


KKtOUT  OF  THB  BOYAL  AXR. 


Ul 


- — «>fIiiIlBito  battle  ngttiruft  IiiBniW  lubor.    Our  higliMt  religioH 

1«     xianrd  tlio  Worsitiji  of  Horrow.     For  the  Son  of  Man  tliore  in  no 

i^>%l(>crovu,  w«ll-n-orii,  ur  even  ill-wuni,  liot  is  n  crowii  uf  tliuriis. 

AC««.u'i  bigltc«t  do^lin;  U  QOt  to  be  hsppy,  to  love  pIcaKUit  thingH 

<*<^«3  find  uiem.     HJft  only  tnie  MHhapphiMS  should  be    that  In- 

*-^*^x^iwt  vork.  anil  gri  liix  drstiny  as  ii  man  rulti)li-«1.    Tbuiluj  [«»«(.■» 

**'^»' iftjy  vYcr,  wur  life  passes  swifUi?  ^Ttr.  wid  iho  uight  coniolb, 

^nrCh  «niu  1)0  QI3U  cud  work.    Thai  nijjht  onoc  come,  onr  biippiui*«« 

'(^V'a^Y]  onliniipintisd  nre  Tuni^hiHl,  and  lincome  as   tliin<^  tbilt  rii>Ter 

^*"«:*  «>.    But  uiir  work  is  nut  iibolUbrd,  and  has  not  Tariijihi-il.    It 

■^«^»"Miain^  or  th«  want  of  it  rtmains,  for  cndV-wi  Times  and  Elomi- 

"VfbftiitM-ii'r  of  morality  and  inttlligonw?;  what  of  patience,  per- 
•«"w<t4n«.  railbfiilncsfi,  of  m*tho<l,  insipht,  ingpauity,  vncrgj;  In 
>ft  '«word.  tt'batso^vf^rof  Strbxgtii  a  man  hus  in  him,  will  lit.'  n'rillt'O 
irt  Klie  woBK  beilot-s.  To  work  iiito  irr  him»ott'agiui)gt  Nature  luid 
Ik^r'  uuvrriiig,  erprlsAtiug  biwa:  and  Ihur  will  rclarii  true  verdict 
**«  to  him.  Thtf  noblwt  Kpic  is  a  mighty  Empire  hIowIv  hnilt  to- 
S'^tiw,  a  uiighly  (tcrita  of  heroic  d^'ds,  a  mighty  conijuest  over 
**»^w«i  D«ed<  are  greater  than  woyds.  Tliey  have  a  lift,  mate, 
t»t»t  tmd'jniaWc;  ami  jjrow.  They  jwopletbe  Tuenity  of  Time,  iinil 
**»«»-lw  ttgrwu  and  wortliy. 

I^bnr  is  the  traeai  emblem  of  Gml,  t}ie  Arohit«ct  and  Glvr- 
'^^l  Maker:  nnldf  labor,  which  in  yet  (o  be  Ibp  Kiii^uf  this  Earth, 
^^■<i  ill  uu  the  highest  Thmiif.  >Icq  witbont  duliw  t«  Jo,  aiv 
'*^*atrKB  planted  on  procipicwj  from  the  routs  of  which  all  tK- 
*"**»~tb  ban  (•i-unibU-d.  \ntnrp  owns  no  man  who  is  not  aIi*o  a  Mar- 
^r*"-  Shu  sconiK  tho  man  who  eits  scroenc-d  from  all  work,  from 
It,  lUtigrr,  hatdihip,  the  victory  over  which  ia  work  ;  and  biu 
Hm  work  ami  battling;  dono  by  otlior  men  :  and  yet  there  an; 
*^*^*».wbo  pridf-  llivm.«i'lres  Ibot  they  and  theirs  linve  d^me  uu  work 
*'**«  ont  of  mind.    So  neither  have  the  ewine. 

J 'he  flliiff  of  men  is  bi-  *bo  stnndt^  in  the  van  of  men,  lYirnling 

***•"    jK-ril  which  ft-tjjlitons  back  all  others,  and  if  not  vanqniahcd 

^'»«Mdt'vonr  Ibem.    Herculoa  was  worshipped  for  twelve  labora. 

"^•^  ('jtar  of  RiiK)iia  iK-iwim*  a  toiling  sbipu right,  and  worki'd  Wltb 

*wi   MLB  In   the  dm'k»  of  Saiinl-iai ;  and  »umi-tbing  came  uflbui. 

^^*>aiirrll  workul,  and  Nu{)o1uod  ;  and  clTected  somewhat. 

Tlwrw  ia  a  pen  iinial  nobleness  and  even  sicredni-ss  in  work.     Be 
*  tivirr  *v  Iwniglitt-d  and  foi'gt^tfnl  of  U'la  bigb  calling,  there  ie 


^ 


342  HOBiLS  AND  DOQXA. 


always  hope  in  a  man  that  actually  and  earnestly  works :  in  Idlenese^ss 

alone  is  there  perpetual  Despair.  Man  perfects  himself  by  working. "■ 

Jungles  are  cleared  away.    Fair  seed-fields  rise  instead,  and  Btatelj"*^ff 

cities  ;  and  withal,  the  man  himself  first  ceases  to  be  a  foul  un ■' 

wholesome  jungle  and  desert  thereby.  Evfn  in  "the  meanest  sort^*^ 
of  labor,  the  whole  soul  of  man  is  cumposi'd  into  a  kind  of  real  ^-^ 
harmony,  the  moment  he  begins  to  work.  Doubt,  Desire,  Sorrow,  .^  '  = 
Remorse,  Indignation,  and  even  Despair  shrink  murmuring  far  off  "^ 
into  their  caves,  whenever  the  man  bendshimself  resolutely  against  i:** 
his  task.  Labor  is  life.  From  the  inmost  heart  of  the  worker  rises  ^== 
his  God-given  Force,  the  Sacred  Celestial  Life-essence,  breathed  -S 
into  him  by  Almighty  God ;  and  awakens  him  to  all  nobleness,  -^ 
as  soon  as  work  fitly  begins.  By  it  man  learns  Patience,  Courage,  ^ 
Perseverance,  Openness  to  light,  readiness  toown  himself  mistaken,  >«= 
resolution  to  do  better  and  improve.  Only  by  labor  will  man  contin-  — 
nalty  learn  the  virtues.  There  is  no  Keligion  in  stagnation  and  -B 
inaction  ;  but  only  in  activity  and  exertion.  There  was  the  deep-  — 
est  truth  in  that  saying  of  the  old  monks,  "laborare  est  orare."  "He  ^ 
prayeth  best  who  lovetli  best  all  things  both  great  and  small;"  and  -^ 
can  man  love  except  by  working  earnestly  to  benefit  that  being  "3 
whom  he  loves  ? 

"  Work ;  and  tiit-reiii  have  well-being,"  is  the  oldest  of  Gospels ;  ^ 

nnpreuelied,  inarticulate,  but  ineradicable,  and  enduring  forever 
To  make  Disorder,  wherever  found,  an  eternal  enemy  ;  to  attack 
and  subdue  him,  and  make  order  of  him,  the  subject  not  of  Chaos,  ^ 

but  of  Intelligence  and  Divinity,  and  of  ourselves;  to  attack  igno- 
rance, stupidity  and  brute-raindediioss,  wherever  found,  to  smite  ' 
it  wisely  and  unwearicdly,  to  rest  not  while  we  live  and  it  lives,  io 
the  name  of  God,  this  is  our  duty  us  Masons ;  commanded  ns  by  the 
Highest  God.  Even  He,  with  his  unspoken  voice,  Bwfnller  than 
the  thunders  of  Sinai,  or  the  syllabled  speech  of  the  Hurricane^ 
speaks  to  us.  The  Unborn  Ages  ;  the  old  Graves,  with  their  long- 
moldering  dust  gi>eak  to  us.  The  deep  Death-Kingdoms,  the  Stars 
in  their  never-resting  course,  all  Space  and  all  Time,  silently  and 
continually  admonish  us  that  we  too  must  work  while  it  is  called 
to-day.  Labor,  wide  as  the  Earth,  has  its  summit  in  Heaven. 
To  toil,  whether  with  the  sweat  of  the  brow,  or  of  the  brain  or 
heart,  is  worship, — the  noblest  thing  yet  discovered  beneath  the 
Stars.  Let  the  weary  cease  to  think  that  labor  is  a  curse  and 
doom  pronounced  by  Deity.    Without  it  there  could  be  no  true 


i 


KKIOHT  OV  TnB  BOVJtL  ASB. 


313 


esocUcnco  iu  htiniAH  UKiuri-.  Without  it,  aud  piuii.  uiid  boitow, 
wlicK  would  be  tliu  Itiituun  virtues?  Wiierv  PaLieace,  Fer^reraQCtr, 
SubiiiL«si"u,  KuirfH*,  £D(luniDC«,  Furtitude,  Brarer;-,  Disinteres- 
tednetia,  Svlf'Sucrilicv,  llie  tinblaiit  exci-Ueuctes  of  (lie  Soul  P 

Ka'L  him  whn  toils  t'omplniti  nut,  nor  feel  bumilistMl !  Let  him 

look  up,  !uid  S6B  Lts   Mlow-workniGn   there,  in  God's   Elcruitj; 

fchftj  ahaf  surviving  thLTt-.    Ewd  in  the  ueftk  humaa  niemorj 

fchfv  loD^  aiirviw,  as  Saints,  aa  Uvrues,  aud  as  Ooda:  tlicy  alone 

survive,  and  people  the  tinmoAsurcd  solitudes  of  Time. 

To  the  pnmeTiLl  mnn,  whatsoever  good  came,  dirsoeuded  on  liim 

<jui  in  mere  lanl,  ileTtirdoes)  direct  from  Qod;  whatsoever  duty 

■    1  »y  visihltf  for  him.  this  n  Snpreme  God  had  iircscribed.     For  the 

SjrimcvAl  nuui,  iu  whom  dwdt  Thouglit,  this  UDivene  wiu  lUl  u 

Tcniplr,  lifeeverywhfn'a  Worship. 

Duty  is  with  us  over;  iiitdt'Tcrmore  forbids  as  to  be  idle.  To  vork 
'With  the  haiid«  or  hruin.  au(v>rding  to  our  acquirements  and  uur 
^aujHiritiet,  to  da  Uuit  which  lies  before  na  to  do,  is  more  honorable 
"t-han  rank  and  titlu.  PlLiii;;hL>rii.  Hpinnent,  and  builderx,  inveaturs- 
^nd  mm  nr  scic-DiNi,  [H)l-I«,  advocut(.-s,  and  writers,  all  tttaud  upon 
one  oommoD  Irvid,  uod  form  one  grand,  innuincnthle  bost^  murcli- 
i  up  cvtT  iinward  siiifre  Iho  U-ginniiig  of  the  norld  ;  each  entitled 
I'O  oar  Eympatby  and  re£])<>et,  euoh  a  man  aud  our  hrotlicr. 

It  was  wfl)  to  ^T4>  the  earth  to  man  bm  a  dark  mass,  irhcrooD  to 
~  It  wan  woU  t'l  pmvide  rude  and  ntisightly  maUTiala  iu  the 

■  ■  i  and  thpf'ire*t>for  him  t^i  fashion  iuro  splendor  and  bi-auty. 

X  t  was  w«ll,  not  heeanse  of  that  splendor  and  beautv ;  but  because 

*  liiT   «<-(  rrcating  thi-m  i»  U-tlcr  (ban  the  thitigs  thcmsclvee;  bc- 

*  -auHe  csf-rttoii  in  nobler  than  enjoyment;  because  the  lohorer  is 
fJC  rv«ler  end  more  worth;  of  honor  tlmn  the  idler.  Maionry  stands 
«B  i>  f'^r  the  nobility  of  labor.  It  is  lliiivon's  great  ordinance  for 
t-aumnn  improrenienU  It  has  been  broken  down  forages;  and 
^?WliiMtnr\  desires  to  bnild  it  up  again.  It  has  been  brukea  down, 
Vwcanw-^  men  Lnil  only  brennsn  thry  mii!«t.  Hnhmifting  to  it  lu,  tn 
^^ume  sort,  a  di'^^radiag  Di-eoMlty ;  and  desiring  nothing  no  much 

em  earth  as  to  escape  from  it    They  folBU  the  great  law  of  labor 
\tj  the  letter,  hnt  break  it  in  the  spirit :  they  fiilfiU  it  with  tho 
muBo1e>.  but  bn-ak  it  with  the  mind. 

Masonry  teochos  that;  every  idler  ought  to  hasten  to  sonic  lidd 
"f  Ubor.  ituinual  or  mental,  as  a  chosen  and  coveted  theatre  of 
tmprorcnieat ;  but  he  ic  aot  impelled  to  do  so,  andcr  the  U-achiugs 


344  MOBALS   AND   DOOHA. 

of  an  imperfect  ciyilization.  On  the  contrarj,  lie  eita  down,  folds 
hiB  hands,  luid  blesBes  and  glorifies  himself  in  his  idleaefls.  It  is 
time  that  this  o))probiuiii  of  toil  were  done  awuy.  To  be  ashamed 
of  toil;  of  the  dingy  workshop  and  dusty  labor-field;  of  the  bard 
hand,  stained  with  service  more  honorable  than  that  of  war;  of 
the  soiled  and  weather-stained  garments,  on  which  Mother  Natare 
has  stamped,  midst  stiu  and  ruin,  midst  fire  and  steam,  her  own  her- 
aldic honors ;  to  be  ashamed  of  these  tokens  and  titles,  and  envi- 
uus  of  the  flaunting  robes  of  imbecile  idleness  andvanity,  is  treason 
to  Nature,  impiety  to  Heayen,  a  breach  of  Ileaven'a  great  Ordinance- 
Toil.,  of  brain,  heart,  or  hand,  is  the  only  true  manhood  and  gen- 
uine nobility. 

Labor  is  a  more  beneficent  ministration  than  man's  ignorance 
comprehends,  or  hi^  complainings  will  admit.  Even  when  its  end 
is  hidden  from  him,  it  is  not  mere  blind  drudgery.  It  is  all  a 
training,  a  discipline,  a  development  of  energies,  a  nurse  of  virtues, 
a  school  of  improvement.  Trom  the  pour  boy  that  gathers  a  few 
sticks  for  his  mother's  hearth,  to  the  strong  man  who  fells  the  oak 
or  guides  the  ship  or  the  sieam-car,  every  human  toiler,  with  every 
weary  step  and  every  urgent  taKk,  is  obeying  a  wisdom  far  above 
his  own  witidom,  and  fuHUling  a  design  far  bcyoud  his  own  design. 

Tlie  great  law  of  li  nman  industry  is  this :  that  industry,  working 
either  with  the  jiand  or  the  mind,  the  application  of  our  powers 
to  some  task,  to  the  achievement  of  some  result,  lies  at  th6  foun-; 
datiuu  of  all  human  improvement.  We  are  not  sent  into  the  world 
like  animals,  to  crop  the  spontaneous  herbage  of  the  field,  and 
thin  tj  iii  d)wri  in  iudulunt  repose:  but  we  are  sent  to  dig 
the  soil  and  plough  the  sea;  to  do  the  businees  of  cities  and  the 
work  of  man u factories.  The  world  is  the  great  and  aptwintcd 
school  of  industry.  In  an  artilicial  state  of  society,  mankind  are 
divided  into  the  idle  and  the  luhoring  classes;  but  such  was  not 
the  design  of  Providence. 

Labor  is  man's  great  function,  his  peculiar  distinction  and  his 
privilege.  From  being  an  imini^l,  that  eats  and  drinks  and  sleeps 
only,  to  become  a  worker,  and  with  the  hand  of  ingenuity  to  pour 
his  own  thoughts  into  the  moulds  of  Nature,  fashioning  them  into 
forms  of  grace  and  fabrics  of  convenience.,  and  converting  them 
to  purposes  of  improvement  and  happiness,  is  the  greatest  possible 
step  in  privilege. 

The  Earth  and  the  Atmosphere  are  man's  laboratory.     With 


KKiaHT  OF  THE  ItOVAL  AXB. 


345 


tpudu  aii<l  i)Ioagli,  with  m.iuitiK-sha[U  and  furuaces  and  forge«, 

■with  Ore  and  eteuu;  midst  the  noise  Rodwbirlot'swin;  and  bright 

nutchiix-rr,  uod  uliruud  in  ttie  silc>Dt  fields,  nmn  was  made  lu  bu 

vor  walking,  ever  expcrimitnling.    And  nhile  he  and  all  hitidwell- 

inga  of  cue  and  toil  in:  tionm  onward  vritli  the  circling  skicH,  and 

t-li).'  «plendori  of  hcavvn  arc  around  him,  uid  thinr  iatiniti:  dcptb.s 

jxiittgu  sad  itiriUt  his  Lliuuglit,  still  in  M  tbu  worlds uf  |ihilaM>j>hy. 

id  tlieuuiversaof  izitcllccL,miu)mufitb«AVorkcr.  Ui-  is  nothing. lie 

t^mn  he  aothtug,  can ochic^'e  nothing,  fultill  ncithis^,  without  work- 

iM>U'  ^Vithuui  it,  he  cuugaiuucitherlortv  tntprovcmeDt  oortulonibli* 

2y  aii{iiDi-Ji&    The  idlo  must  hunt  down  the  honrs  as  their  jrrey.    To 

f^ftiwiii  Time  is  an  eiiciiiy,  clothed  with  srmur  ;  and  they  must  kill 

t»itn,  ur  Ihi-wsetiea  dii-.     It  nere-T  yet  did  answer,  and  it  Derer  vill 

^jKMvur,  fur  anjr  miiti  to  do  uotliing,  to  be  exvmpt  from  all  can-  and 

f9A~<'rW  to  louQge,  to  n'allc,  to  lidc,  iuid  to  feast  alone.    \o  man  can 

I£'^e  in  tlmt  way.     Uud  made  u  law  aguiuHt  it:  which  uu  human 

n<»  VbT  van  aiuiut,  nu  huinun  iugeimiiv  L-vudo. 

lite  )d«a  that  a  pmpvrly  is  to  W  uciiiiired  lu  the  cuurw.'  of  leu 
oV  tvonty  yi»ra,  which  shall  siUGcu  fur  thu  rest  of  lift-;  that  hf 
Honii  ])ni5|HiroiiB  tritUiu  ur  grand  kik-cuIuIIod,  all  tbc  hibor  of  a 
■«r  l~kolG  Ufe  ift  to  bu  accomplishod  iu  a  bri^'f  portion  of  it;  that  by 
d«-rsi«rua«  QiaDn<i«'inun t,  ii  lurgu  {nurt  urtlielenuof  homati  existence 
iR  t6  be  exoaumt«d  from  Lhi;  tTAroa  of  indiiitry  tind  aetf-doniul^  is 
'<>Kxiided  tiiiMii  a  grove  niiiitakti,  upon  a  misoonceptton  of  lht>  Irnu 
**** t,«ra  u)d  design  of  hnmnuiu,  and  of  the  conditionn  of  hnmaii 
^  ::.     Tin:  dt»)i-n  uf  lurcaiunhititiu  for  Llic  Baku  of  securing  a 

-  .    ^tf  and  graliSottioQ,  of  escaping  (Vom  oxisrtiou  and  solT* 

***>*»iil,  u)  wholly  wrong,  though  rery  comiuoQ. 

X.lu  l*tt-.>rfor  th(?  Ma^-jn  to  live  while  he  livo(i,and  enjoy  life  as  it 

^'•••■•ti:  10  live  richernnd  dio  pooi-or.     It  is  best  of  nil  lor  him  tu 

r****i*li  IWm  the  mind  that  umjrtjr  dream  of  fnluru  indolenne  and 

"^ ^^  ulgvooa :  toaddrrw  bimself  to  the  hfi.xine«s  of  life,  as  thp  school 

^   l^varthlyodncatioa;  Cvfutttle  it  with  himsrlf  now  that  itidejiend- 

^**^*vif  ho  gaioa  ik  in  Dot  togixc  him  exemption  from  oraploj-ment. 

^^    14  iictt  fur  htm  to  kaow,  tli»l,  in  order  to  bo  a  bappy  mnn,  he 

*^»»«i  alwajH  be  a  labowr,  witii  the  m^iud  or  th9  body,  or  with 

<^t.|):  Bod  litat  the  rcawnotda  oxcrtioii  of  hii  powers^  bodily  and 

**^iit*I,  is  not  t*»  Iw  pegardi-d  ua  men*  dnidgery.  but  as  a  gix)d  dm- 

**TMiov,  a  wise  ordination,  a  training  iu  Uiiit  primary  school  of  our 

^n^lbr  Qublcr  cudva^urs,  and  ephorcsof  higher  activity  bercalUr. 


ii^  ItOEXlS  AS1>  DOOXA. 


> 


There  axe  rekMof  vhr  a  Vksoo  taxy  lavfblly  sad  eren  eame«tl^_^1 
desire  ■  fortnne.    If  h«  can  till  £i>me  fine  palace^  itself  a  woik  o-*'"*^ 
an:,  with  ;he  pnxlaci-oaj  of  Ic-ftr  genias;  if  he  can  be  the  frienc:»  JO^ 
and  helper  of  humble  worth ;  if  he  csm  seek  it  oat.  There  ^liap^  *^% 
health  or  adverse  Firtane  presses  it  bard,  and  soften  or  stay  th^  ^iiA 
bitter  hoars  th:it  are  bafteniDg  it  to  madness  or  to  the  grave ;  ifc-K    if 
he  can  stand  between  the  opprtiinr  and  his  prey,  and  bid  the  fettemi^^'^ 
and  the  ducgwn  give  np  their  victim;  if  he  can  build  np  great  inHti—i=*»- 
tottons  of  l>raming,  and  academies  of  art ;  if  he  can  open  fnnntainrri  f*" 
of  knowledge  for  the  people,  and  conduct  its  streams  in  the  rightft'  .x^t 
channels:  if  be  can  do  better  for  the  poor  than  to  bestow  almuaJK-^B 

npon  them — even  to  think  of  them,  and  devise  plana  for  their  ek ^3- 

vation  in  knowledge  and  virtue,  instead  of  forever  opening  tiie  oldJE:"'^ 
reservoirs  and  resources  fi^r  their  improvidence;  if  he  has  snfficient^Brt 
heart  aud  soul  to  do  all  this,  or  part  of  it ;  if  wealth  wonid  be  ^^ 
to  him  the  handmaid  of  exertion,  facilitating  effort,  and  giving  "^ 
success  to  endeavor;  then  may  he  lawfully,  and  yet  warily  and 
modestly,  desire  it.    But  if  it  is  to  do  nothing  for  bim,  but  to  min- 
ister ease  and  indulgence,  and  to  place  his  ehUdren  in  the  same 
bad  school,  then  there  is  no  reason  why  he  should  desire  iL 

What  is  there  glorious  in  the  world,  that  is  not  the  product  of 
labor,  either  of  the  body  or  of  the  mind  ?  What  ia  history,  bat  its 
record  ?  'What  are  the  treasures  of  genius  and  art,  but  its  work  ? 
What  are  cultivated  fields,  but  its  toil  ?  The  buRy  marts,  the  ris- 
ing cities,  the  enriched  empires  of  the  world  are  but  the  great 
treasure-houses  of  labor.  The  pyramids  of  Egypt,  the  castles  and 
towers  and  temples  of  Europe,  the  buried  cities  of  Italy  and 
Me.\ico,  the  canals  and  railroads  of  Christendom,  are  but  tracks, 
all  round  the  world,  of  the  mighty  footsteps  of  labor.  Without  it 
antiquity  would  not  have  been.  Without  it,  there  would  be  no 
memory  of  the  past,  and  no  hope  for  the  future. 

Even  utter  indolence  reposes  on  treasures  that  labor  at  some 
time  gained  and  gathered  He  that  does  nothing,  and  yet  does 
not  starve,  has  still  his  significance;  for  he  is  a  standing  proof  that 
smnebody  has  at  swne  time  worked.  But  not  to  such  does  Masonry 
do  honor.  It  honors  the  Worker,  the  Toiler;  him  who  produces 
and  not  alone  consumes;  him  who  puts  forth  his  hand  to  add  to 
the  treasury  of  human  comforts,  and  not  alone  to  take  away.  It 
honors  htm  who  goes  forth  amid  the  struggling  elements  to  fight 
his  Imtfle,  and  who  shrinks  not,  with  cowardly  effeminacy,  behind 


EHIOETT  OF  THB  ROTAI.  AXB. 


847 


J  of  e«c.  It  honors  the  strong  miiacle,  «nd  the  manljr  nerve, 
ad  Ui«  reaoloto  and  hnrc  liinrt,  the  ewoaticg  hrovr.  anil  the  tuil- 
ag  braJD.  It  honors  th«  great  and  beautirul  ulTicejs  uf  htiinanil.jr ; 
aaohood's  toil  and  woman's  task;  paU-mal  indnatry  and  matvr- 
4I  watching  and  woarine^;  wisdom  teaching  and  patience  leiim- 
Dg;  the  brow  of  care  that  presides  ovor  thti  State,  and  many- 
tmnded  lahor  (hat  toils  in  workshop,  Held,  and  studjr,  beneath  it« 
nlld  and  benolia-nt  sway. 

God  has  not  mado  a  world  of  rich  men  ;  but  rather  a  world  of 

poor  men;  or  of  men,  at  least,  who  must  toil  for  a  enbsistenoc 

That  is,  then,  the  hest  condition  for  roan,  and  the  grand  nphere  of 

^omao  improvement.     If  th<!  whole  world  could  acquire  wealth, 

Jud  cine  man  is  as  much  i-ntil1t--d  to  il  as  snothi-r,  when  he  ia 

Bra) ;  if  the  present  generation  could  lay  up  a  coropleto  proTision 

wrUic  next,  aa  eome  nK-n  desire  to  do  for  Ihoir  childrc-n;  tho 

v«id  wonld  be  destroyed  at  a  single  blow.    All  inda^try  would 

tmn  with  the  necessity    for  it;  all   improvement  wonld  stop 

ilth  th*  d*'mand  for  pxertion ;  the  diwipation   of  fortunes,  the 

■Mebtefi  of  whieh  are  now  couiitorvailoJ  by  the  hcallhrnl  tone  of 

Beiety,  wonld  breed  nnircrfial  di4i.'ase,and  break  ont  into  aniversal 

Hliiae;  and  the  world  would  sink,  rotten  as  Ilorod,  into  the  grave 

PbMb  own  loathsome  vices. 

Almoet  all  the  noblest  things  that  have  twcn  achieved  in  the 

*otU,  bare  bwa  achieved  by  poor  men  ;  puor  ecliolars,  ]Kior  pro- 

faoonal  men,  poor  artisans  and  artiats,  poor  philosophers,  poets, 

tki  men  of  geains.     A  certain  staJduess  and  sobriety,  a  certain 

■Ddexation  and  restraint,  a  certa.iii  pKsaare  of  clrcuinatanoes,  are 

gMd  for  man.     His  body  wne  not  made  for  Insnriee.     It  eickcng, 

^b^  and  dies  under  them.    His  mlud  wue  not  made  for  Indut- 

gmtL    It  grows  weaV,efr(.-miiiale,  and  dwarfish,  inidt^rthat  cundi- 

^■a.    And  he  who  panipt'r«  his  body  with  luxuries  aud  his  mind 

B^b  indalgeDCe,  bcqneathe  the  coDsequencee  to  the  minds  and  bod- 

Hfof  bi<  dcacendants,  without  the  wealth  which  was  their  cause. 

^pr«ealth,wi(hoiit  a  lawof  entail   to  help  it,  has  always  lacked 

%i  «oergy  even  to  kf^  Ha  own  treasures.    They  drop  from  its 

MibwiW  hand.    The  third  generation  almost  inevitably  gw^s  down 

j   ^l^TDlling  wheel  of  fortoDe,  and  there  learns  the  energy  necessary 

l'>tiflt  again,  ifit  rises  at  all;  heir,  as  it  is,  to  the  bodily  diseiiees, 

M  nunral  weaknesses,  and  the  soul's  vices  of  Its  ancestors,  and 

*t  htir  to  their  wealth.     And  yet  wu  arc,  almost  all  of  us,  anxious 


348  MORALS  AKD  DOQMA. 

to  put  oar  children,  or  to  insnre  that  our  grand-childien  shall 
jint,  on  this  road  to  indnlgenee,  luxury,  Tiee,  degradation,  and. 
ruin ;  this  heirship  of  hereditary  disease,  bohI  malady,  and  mental  W^i 
leprosy. 

If  wealth  were  employed  in  promoting  mental  cnUare  at  faomei  ^  -£> 
and  works  of  philanthropy  abroad ;  if  it  were  multiplying  stndiee 
of  art,  and  building  up  institutions  of  learning  around  ub;  if  it 
were  in  every  way  nilsing  the  intellectual  character  of  the  world. 
there  could  scarcely  be  too  much  of  it.  But  if  the  atmost  aim, 
etfort,  and  ambition  of  wealth  be,  to  procure  rich  fnmitnre,  and 
provide  costly  entertainment's,  and  build  laxnrious  houBes,  and 
minister  to  vanity,  extravagance,  and  ostentation,  there  could 
scarcely  Ix'  too  little  of  it.  To  a  certain  extent  it  may  landably  be 
the  minister  of  elegancies  and  Inxuries,  and  the  servitor  of  hoqri- 
tality  and  physical  enjoyment:  but  just  in  proportion  at  its 
t'Cndencies.  divested  of  all  higher  aims  and  tastes,  are  running  that 
"Way,  tliey  are  running  to  peril  and  evil. 

Nor  does  that  jieril  attach  to  individnals  and  families  alone.  It 
stands,  a  fearfnl  beacon,  in  the  experience  of  Cities,  Bepublics,  and 
Empires.  The  lessons  of  past  times,  on  this  eubjoct,  are  emjdiatio 
and  solemn.  The  history  of  wealth  has  always  been  a  history  of 
corruption  and  downfall.  The  people  never  existed  that  conld 
stand  the  trial.  Boundless  profusion  is  too  little  likely  to  spread 
for  any  peojtie  the  theatrt;  of  manly  energy,  rigid  self-denial,  and 
lofty  virtue.  You  do  not  look  for  the  bone  and  Binev  aud 
strength  of  a  country,  its  loftiest  talents  and  virtues,  its  martyra 
to  patriotism  or  religinn,  its  men  to  meet  the  days  of  peril  and 
disaster,  among  the  children  of  ease,  indulgence,  and  luxury. 

In  the  great  ni  irch  of  the  races  of  men  over  the  earth,  ve 
have  always  seen  <niuleiice  and  luxury  sinking  before  poverty  and 
toil  and  hardy  niirtnre.  That  is  the  law  which  has  presided  over 
the  great  proccssinns  of  empire,  Sidon  and  Tyre,  whose  mer- 
chants possessed  the  wealth  of  princes:  Babylon  and  Palmyra, 
the  seats  of  Asiatic  luxury  ;  Rome,  laden  with  the  spoils  of  a  world, 
overwhelmed  by  Iier  own  vices  more  than  by  the  hosts  of  her  ene- 
mies; all  these,  and  many  more,  are  examples  of  the  d^tmctiTe 
tendencies  of  immense  and  unnatural  accumulation :  and  men 
must  become  more  generous  and  benevolent,  not  more  selfish  and 
effeminate,  as  they  become  more  rich,  or  the  history  of  modem 
wealth  will  follow  in  the  sad  train  of  all  past  examples. 


kmout  or  toe  botjil  axk. 


349 


All  HK-n  desire  disHnction,  and  foci  the  nwd  of  8omc  t<nnobliD^ 

ntijeot  in  life.    Thow  p<irwiu9  am  iisiially  most  hnppy  and  BaLi6ti«d 

in  tlipir  pnr«nit«,  who  have  tlie  loftiest  ends  in  view.     Artlstx, 

mechanicians,  and  inTcntors.  all  who  SPefc  to  find  principles  ur  de- 

FL-Iop  licniil;  in  thotr  work,  wetn  most  to  mjoj  it.    The  raimer 

vfhij  Irtbofii  Tot  the  beautifying    aud  sciftitific  cultivation  of  his 

c«t4it>-,  is  more  happy  in  bis  hibore  than  one  vbo  tills  hi8<>wn  land 

for  a    mere  eobsisl^^nce.    This  ia  one  of  the  signal  testimonies 

twhiob  all  hniTiaii  em|i>uriuonts  giru  to  the  high  demaDdd  uf  our 

T«niiir«.  To  gather  wealth  ufver  gives  «ucli  satiKlactioB  as  to  bring 

C  be  hiinihlest    piece  of  miichinvn-  to  perl4.-ctiou:    at  Knst,  when 

«viaulth  is  liougbt  fur  diapUr  and  ustcnuitioii,  or  mere  luxury,  and 

•••tfe.aiid  ph^osure;  and  not  ft>r  <^ud@  uf  philanthropy,  the  relief 

«»f  kindred,  or  thf  payment  of  juM  dubtfl,  or  aa  o  moans  to  attuo 

^K.>°i^  nther  gtvat  and  nolde  object. 

Willi  tb(!  punnils  ofmnltitndeB  is«wnnc>cted  a  painful  conviction 
I  |»4t  tlii?y  neitlior  cupplv  a  tiifllidenl  object,  n<ir  oonfc-r  any  satiK- 
ftfCtonr  hnntir.  Why  work,  if  tlnr  world  itt  sunn  not  to  know  that 
KOch  «  bving  ever  irxist^d ;  and  whm  unv  can  pc-rpi'tualc  hie  nami: 
1  -  ti  ciinvus  nor  on  niailrlCi  Qur  in  books,  nor  by  lofty  do- 

•f  '  ■ .  .,  lit  Biatcsmnoship  ? 

Tlwanswer  ift,  that  evpry  imui  has  a  work  (ado  in  hiniwlf,  grwiter 

' '     '  nior  tlian  any  work  of  gi'niti): ;  and  works  npon  a  nobler 

■'  '    >    1  _.  than  Wood  or  inarblc — ii|mhi  his  own  sonl  and  intellect, 

"*<d  may  no  attain  the  highpfit  noblcne«B  and  grandeur  known  on 

'■"^  '  ill  l»-uv«'n:  mayBobothcprciitwtof  ai'tistfi, andof  anthorft 

*'  •  -  -ilV-,  which  is  far  more  Iliiin  Bpwch,  may  be  cloqaent. 

^h*  great  author  or  artill  only  pnrtmys  what  every  mnn  ihould 

^^        He  rvNrfhffi^,  wliar  we  should  fio.  Itf!  eonceiven,  nnd  represenl< 

"^^^til  Ix-aulj.  magnanimity,  fortitudp,  lovp,  devotion,  forgiveness 

^^^  cnal's  gniitni'M.    Il«   portrays  viftiits,  commended    to  oor 

**   "^  'H  and  imitfltion.    To  rmhwly  th'iw  portraitnres  in   our 

I  i.fl  pmetieai  i\'>nl)xat)n]i  of  those  great  ideale  of  art,    I'he 

"*  ••■i'liwiiifiit.y  of  Ilorr>e<,  celebrated  on  the  hietmric  w  po«tic  page; 

'  ,     '.  mid  faith  of  Truth's  marfvri";    the  bean ty  of  love 

*'  ^  ii  ing  oil  iheranvfis;  the  dplinealiont  of  Truth  and 

''■^ajtif.  that  flwh  from  the  lips  of  the  Eloquent,  are, in  theiressence 

"'■^li  that  which  every  mnn    may  fi-el  and    pmctise  in  ilie  dally 

f^u-lit  <A'  life.    TIi«  work  of  virtue  ie   nobler  than  any  work  of 

C^ujRi ;  for  it  i«  •  Dobler  thing  to  {><•  a  hero  than  to  tiewriht  one. 


350  HOBALS  AND  DOGHA. 

to  endure  martyrdom  than  to  paint  it,  to  do  right  than  to  plead 
for  it.  Action  is  greater  than  writing.  A  good  man  is  a  nobler 
object  of  contemplation  than  a  great  author.  There  are  but  tiro 
things  worth  living  for:  to  do  what  is  worthy  of  being  written; 
and  to  write  what  is  worthy  of  being  read ;  and  the  greater  of 
these  ie  the  doing. 

Every  man  bus  to  do  the  noblest  thing  that  any  man  can  do  or 
describe.  There  is  a  wide  field  for  the  courage,  cheerfhiness,  en- 
ergy, and  dignity  of  human  existence.  Let  therefore  no  Mason 
deem  his  life  doomed  to  mediocrity  or  meanness,  to  vanity  or  nn- 
profitable  toil,  or  to  any  ends  less  than  immortal.  TSo  one  can 
tinily  say  that  the  grand  prizes  of  life  ore  for  others,  and  he  can 
do  nothing.  No  matter  how  magnificent  and  noble  an  act  the 
author  can  describe  or  the  artist  paint,  it  will  be  still  nobler  for 
you  to  go  and  do  that  which  one  describes,  or  be  the  model  which 
the  other  draws. 

The  loAiest  action  that  ever  was  described  is  not  more  magnani- 
mous than  that  which  we  may  find  occasion  to  do,  in  the  daily  walki 
of  life ;  iu  temptation,  in  distress,  in  bereavement,  in  the  solemn  ap- 
proach to  death.  In  the  great  Providence  of  God,  in  the  great  ordi- 
nances of  our  being,  there  is  opened  to  every  man  a  sphere  for  the 
noblest  action.  It  is  not  even  in  extraordinaiy'  situations,  where  all 
eyes  are  upon  us,  wlicre  nil  otir  energy  is  aroused,  and  all  our  vigi- 
lance is  awake,  that  the  highest  cfibrts  of  virtue  are  usually  demand- 
ed of  us;  hut  rather  in  silence  and  seclusion,  amidst  our  occupa- 
tions and  our  homes ;  iu  woaring  sickness,  that  makes  no  complaint; 
in  sorely-tried  honesty,  that  asks  no  praise;  in  simple  disinterest- 
edness, hiding  the  hand  that  resigns  its  advantage  to  another. 

Masonry  seeks  to  ennoble  common  life.  Its  work  is  to  go  down 
into  the  obscure  and  nnsearched  records  of  daily  conduct  and 
feeling;  and  to  portray,  not  the  ordinary  virtue  of  an  extraordi- 
nary life  ;  but  the  more  extraordinary  virtue  of  ordinary  life.  What 
is  done  and  borne  in  the  shades  of  privacy,  in  the  hard  and  beaten 
path  of  daily  care  and  toil,  full  of  uncelebrated  sacrifices;  in  the 
suffering,  and  sometimes  insulted  suffering,  that  wears  to  the  world 
a  cheerful  brow ;  in  the  long  strife  of  the  spirit,  resisting  pain,  pen- 
ury, and  neglect,  carried  on  in  the  inmost  depths  of  the  heart; 
— what  is  done,  and  borne,  and  wrought,  and  won  there,  is  a  higher 
glory,  and  shall  inherit  a  brighter  crown. 

On  the  volume  of  Masonic  life  one  bright  word  is  written,  from 


KNIOHT  OF  THE   ROTAL  AXB. 


351 


wbich  on  every  side  bluzes  an  ineffable  splendor.    That  word  is 

rCo  aid  in  secnriDg  to  all  labor  permanent  employment  and  ita 
jnsi:    reward:  to  help  to  hasten  the  coming  of  that  time  when  no 
one    shall  suffer  from  hunger  or  destitution,  becanse,  though  will- 
ing   and  able  to  work,  he  can  find  no  employment,  or  because  he 
has  l>een  overtaken  by  sickness  iu  the  midst  of  his  labor,  are  part 
of  y  onr  duties  as  a  Knight  of  the  Royal  Axe.  And  if  we  can  succeed 
in  making  some  small  nook  of  Good's  creation  a  little  more  fimitful 
and  cheerful],  a  little  better  and  more  worthy  of  Him, — or  in  mak- 
ing some  one  or  two  human  hearts  a  little  wiser,  and  more  manful 
and    laopeful  and  happy,  we  shall  have  done  work,  worthy  of  Ma- 
sons^ and  acceptable  to  oar  Father  in  Heaven. 


83 


\ 


xxm. 

CHIEF  OF  THE  TABEEN"ACLE. 

Ahoko  most  of  the  Ancient  Nations  there  was,  in  addition  t*-^**" 
(.heir  piiMic  worship,  a  private  one  styled  the  Mysteries;  towhict^-'™ 
(iiose  only  were  udniitU;d  who  hud  been  prepared  by  certain  cere-  ^^^' 
niuiii(»  OH,Med  iuitiatiuns. 

The    most  widely  di^^cniiiiatcd  of  the   ancient  worships  we 

thoHc  of  Isiij,  0r|)iicu3,  DioiiHsos,  Ceres,  and  Mithras.    Many  bar " 

lianttirt  iiiiliuns  received  the  knowledge  of  the  mysteries  in  hone 
of  theso    divinities    from    the  Egyptians,  before  they  arrived  ir 
(ircecc;  urid  even  iu  the  British  Isles  the  Druids  celebrated  the 
(if  DioiiusoH,  leariifd  by  them  from  the  Egyptians. 

'i'lic  Mysteries  of  Eleiisis,  celebrated  at  Athens  in  honor  of  Ceres, 
Hwallnwfd  up,  as  it  were,  all  the  others.  All  the  ueighboriug  na- 
lliin»  iii';([cc'l I'd  their  own,  to  celebrate  tliose  of  Elcusis;  and  in  a 
liltli-  while  nil  (ireecu  and  Asia  Minor  were  filled  with  the  initi- 
alcK.  Tiii-y  s]>ri'ad  into  the  Roman  Empire,  and  even  beyond  its 
liniitH,  "  Ihost!  holy  and  august  Elcusinian  Mysteries,"  said  Cicero, 
"  lit  whifh  the  pco]>]f  of  (he  remoiest  lands  are  iniiiated."  Zosi- 
iiiHH  cayN  that  they  cniliniced  the  whole  human  race;  nnd  Aristides 
Icrnii-d  llieni  Ihe  coniiuoii  temple  of  the  whole  world. 

Thcri'  Wire,  in  the  Kleusiuiaii  feasts,  two  sorts  of  Mysteries,  the 
;;rcat.  ami  the  lillle.  'l"he  latter  were  a  kind  of  preparation  for 
lin-  [iiriiiev  ;  and  everybody  wiis  admitted  to  them.  Ordinarily 
lliere  wuH  a  uiivitiule  nf  three,  and  sometimes  of  four  years. 

Clemius  (if  Alexundriii  says  tliat  wh.it  was  taught  in  the  great 
niyslerii'H  toueerni'd  llie  universe,  and  was  the  completion  and 
perfeetiiHi  nf  all  iiistruelioii ;  wherein  things  were  seen  as  they 
were,  iiud  iiatiin'  and  her  works  were  niiide  known. 

The  aneieiils  siiid  thiit  the  luUiittes  would  be  more  happy  after 
death  than  olher  mortals;  ;uul  that,  while  the  souls  of  the  Profane 
on  leaviTig  their  bodies,  wiiuld  he  plunged  in  the  mire,  and  remain 
liuried  in  darkiios.",  thosi:  of  tlie  Initiates  would  fly  to  the  FortQ- 
nale  Isles,  ihe  abode  of  Ihe  (iods. 


rittlu  (did  thai  tin;  ubject  of  tin;  mrsU-np;!  was  to  re-f-stnlilisll 
»e  »)ul  in  it*  primitirt;  purity,  uiid  in  that  etalc  of  [icrfi^^ti on 
which  it  brul  lost.  K[i)l*L<:Iiis  ^tiiU,  "  wluit«Yor  is  met  vith  Uierein 
>iis  Wn  instituted  bv  our  Mnslcrg,  for  the  iastnictton  of  man  and 
n»-ii>rrcction  of  morals." 
Brvrhis  li^ld  iliat  iiiiiiatioti  elerat^d  the  aou3.  from  a  mat^rinl, 
inal,  and  j*nrf!v  Ituniaii  life,  to  a  conrnnunioii  and  cpleatia!  in- 
viiritL-  with  ilie  Godt> ;  uud  that  a  variety  of  things,  rortns,  and 
>*p<M;i<^  were  shown  iuitiat«s,  rcprceentinj;  the  first  generation  of 
»*  fiwts. 
I^irity  of  morals  and  elcvfltiou  of  soul  wew  retjTiirt'd  of  the  Initi- 
ates C'andidnti-B  were  required  to  be  of  gpctless  reputatiou  enA 
'i:ild('  virtuo.  Ncn),  aflor  mnrdoring  hia  mother,  did  not 
j.n-scnt  (it  the  wk-bration  of  thf  m^vsU-rica:  luid  Antony 
lUd  himself  to  be  iiiitiftt«d,  aa  the  moet  inJuUible  mode  of 
'pTurihphij  innccenoe  of  l-Iif  dfath  of  Avidiiis  Cnssins. 

'I'tii'  iiiitiiili'j:  wore  regarded  as  tlip  only  rdnunatp  men.  **Tt  iff 
IBpon  nc  alnne,'*  »ays  Aristophanes,  "xhinctli  the  beneficent  dajr- 
tatw.  We  alone  rrceivr  plcasiirt'  frum  the  influence  of  his  rajs; 
f**i<fhoarc  initiatiii,  and  mlm  iimrtiso  tiiwunl  citijwn  bdA  fltnm- 
kC'f'nTry  [lOBBiblc  nclof  jnatice  and  piety."  And  ibis  therefonr 
tivt  iiir|irisirtg  that,  iu  tinu-,  initiation  came  to  he  considered  as' 
umatary  as  baptism  aflcrwanl  waa  t«  the  Christians;  and 
^tll^t  uM  tu  have  hei-n  admitted  to  the  Myslpriefi  vas  hpld  n 
»iiAon»r. 

"It  seems  to  me."  snys  tiie  great  orator,  philosopher,  and  uioral- 
"■iCiCcro,  ''that  Atheu^  among  many  crctrllent  inventions,  divine' 
"Attn  Ufc-flil  to  the  human  family,  lias  produced  none  compal^ 
|ablt  to  ihe  Mysteries;  whicli  for  a  wild  and  fiTocioiia  life  have 
^tillliit£.<d  hnmanily  and  urbanity  of  munufT^  It  is  with  good 
"••'Blhoy  WW  tile  term  initinHon  :  for  it  is  through  ihem  that 
*•  ta  nMiltly  hare  learned  \\w  first  priiiciplea  of  Jife;  and  they 
^'tiily  traeh  \»i  to  lire  in  u  manner  more  condoling  uud  agreed 
•Wf-t'ot  they  soften  X\w  p.iiiis  of  death  by  the  hope  of  a  better 
I*  liCTmftj-T."' 

Wiiww  th"'  My*terie9  originnlt-'d  is  not  known.     It  is  guppoged 

'^Ibty  rame  (Vuni  India,  hy  the  way  of  Chalda«,lnto  Egj^pt,  and 

■Iwiffrr  carried  inro  Orcece.     Wherever  they  arose,  they  were 

^ii^cil  among  all  the  andent  nationo;  and,  m  wait  usual,  the 

.Athenians  each  claimed  the  lionor^ 


3M 


XOHAM  AND   DOOUA. 


reiiLion,  and  each  inetst»i]  that  thoy  hod  borrowrd  nothing  ttrt^m 
any  other  jwople, 

lu.  Egypt  and  the  East,  all  religion,  eveu  in  iU  most  -poittic^ 
furiiiEV  wiM  mure  or  hm  n  mjaUrry ;  and  the  ahvet  reihMti  why,     -'" 
Okoc-c,  a  dletinct  muix?  aiitl  oQicc  wcrcaesiguod  to  the  mystorj 
woe  bcoaugt  the  «npcrticial  popular  theology  left  %  want  udcuI. 
ficd,  which  rcligior  in  a  wiili'H-  8i.-iii«  &lone  could  supply,    'i'b 
were  practical  acknowledgments  of  (he  insuBicicncyof  the  popul^^*' 
ivligion  to  satiBfy  the  deeper  thoughts  and  asjiimtions  of  tlie  uiiu  "^^ 
Thi-  ragucDCMS  of  symbolism  might  perhaps  reach  what  a  nw       " 
puljiahle    and  coareiitional  ort'cd  could  noL    The  former,  bj;  L  -^" 
iodcfiiiit«nes£,  acknowledged  the  ah&trueeaees  of  its  aiibjeet;         '' 
troatvd  a  myGterious  eubJL'cLni^sUeally  ;  il  [>ud<>avored  to illmtia-    "^ 
what  it  could  not  cxptHiii;  to  exeite  an  apprupriatu  feeliu^  if  '^ 

could  not  doTidop  &n  adequate  idea ;  and  made  the  i«ii»g«  a  im"  -*=" 
stihordinale  couveyuuce  for  the  couoeptiun,  which  itself  nor  "^^ 
heuune  tuu  ohvious  or  familiar. 

The  instruction  now  conveyed  by  books  and  letters  was  of  p— ^U 

oonveyed  by  svmboU ;  uud  the  priest  had  io  invent  or  to  perpet -O' 

ate  a  display  of  rilos  and  exhibilions,  whiuh  were  uot  ouly  mc^^K 
attiactiie  to  the  eye  than  words,  hut  often  to  the  mind  more  st^^^ 
gestivc  and  pregnant  with  mcuning. 

Aftrrward,  Uic  ineiitutioii  hLM.-.aitie  rather  oioml  and  poHli^^^li 
than  n-ligiouB.    The  civil  uiagi»lratce  i>ha{K-d  the  c(n.'mont<i        lo 
political  ends  in  Kgypt ;  \\n'  6agi?s  who  carried  them  from  t^K'iat 
ooonlry  to  Asia,  Grc«c«,  and  the  North  of  Kurope,  were  aJl  ki'^ngi 
or  legislators.    The  rhief  magiBtrat?  presided  at  those  of  Eka^ 
rcpa'scutcd  by  an  officer  styled  King  :  and  the  Priest  played   t^Dt 
a  suboniiuatc  part 

The  Powers  pevt-red  in  the  Myatories  were  all  in  reolJ^  lf»ti»'»- 
Qods ;  none  of  whom  could  t)c   coneist^ntly  addre«ed  u  aan 
beroeii,    because  their  naturo  was  confi'ssedly  eiipvr-beroic.    Tlia 
Myateriva,  only  in  fact  a  more  solemn  expression  of  th«  relipoD  4 
the  ancieot  pottry,  taught  that  ductrioe  of  the  Theocncia  ir 
DiriDc  OncQese,  which  evco   poetry  doea  not  entirely  oonfltsl' 
They  were  not  in  any  o]>en  hoetility  with  the  popular  rellgioo,  ba' 
only  a  more  solemn  eshibitioD  of  its  eymbols;    or  rather  a  [art 
of  iteeir  in  a  more  impressive  form.     The  essence  of  all  mysJrfitfc 
as  of  all  polytheism,  consists  in  this,  that  the  concvption  of  an 
iinspproachablo  Reing,  single,  ctemtil,  and    iiii  changing,  and  tins' 


CBtCP  OF  THE  TABKRKJLCIB. 


35S 


a  Quit  (if  Xattire,  whose  uianirold  [lower  is  imrni'iliately  revefilrd 

tbi-  »t-iJ8e«  iu  tli«  iQcesi^iiHl  round  of  moveinont,  tife,  and  de»tfa, 

It  iiaiiLder  iu  the  treatment,  and  were    Fepiiratdy  symbolized- 

u-y  uffyred  a  ptTjietual  prublera  to  exeUe  euriusity.  and  eon- 

ibalrd  to  siittsly  tbe  all-ptTvadtng  rcUgious  scnlimiml,  whicb  if  it 

tain  iiu  iinurislinitfnt  antuiig  thi^  uiitiple  urid  iiil^lligiblv,  finds 

ituIwaRaiiiig  excitement;   in    a   rercrential  contrmplutinn  of  the 

lire. 
Xainre  is  ne  ftvc  from  dogmatient  as  fmrn  tyranny;  aud  tbe 
rlteat  inilruclvTS  of  mankind  not  only  adopts  b<^r  Ic^sone,  but 
as  far  ao  pi>E8lbl«  adbon-d  to  her  nu-tbod  uf  iDii>arliiig  them. 
)u'y  uttvDiptixl  U>  Tvach  the-  understanding  througb  tiipero;  and 
o  grvaUT  [utrt  uf  all  religions  l^acbing  was  conveyed  through 
18  aticieat  aiid  mof t  imjire^^ive  mode  of  "  exhibition ''  or  demon- 
raUon.  The  Mysteries  were  a  sacred  drama,  exiiihiting  aomc 
nd  aignificaiiL  of  Nature's  chaiig>e,  of  the  risible  universe  in 
hich  the  divinity  is  revwilwJ,  and  wh^M  import  was  in  nimiy 
rvsptctfl  as  open  to  the  Paj;an,  a**  to  the  Cliriatian.  Beyond  the 
citrrent  tnkditiou^or  sacred  n-vitalis  of  the  tompli^,  fuw  explanations 
tnav  given  to  the  spectators,  who  were  left,  aa  iu  the  school  of 
wnttire,  to  nuke*  infiTcnfres  fur  thfinselvw. 

The  melhdd  of  indirect  sugp^tion,  by  allegory  or  Bvmbol,  is  a 

tDore  efficacious  iuetmmfint  of  instmction  than  plain  didactic 

'  '  :    HI  nee  wo  an>   lialitlually  itidJIferftit    li>  Ihiit  ivhit-h  i» 

■    .  ■  'vithout  effort;:     '■  Tlie  initialed  mre  few,  Ihongh  many 

'"ur  th«  thyrgnH."     And  it  woiihl  have  been  imiioesible  tA  proride 

Ble-ffwin  siiittd  to  etcry  dtgn-*-  uf  cnllivation  ami  ciipucity.  iinh-Sd 

"  ^Vt-re  one  framed  after  Xaiurr-'e  example  or  rather  a  n-presL-nla- 

lion  of  Katiire  herself,  employing  her  universal  symboliem  instttwl 

'    '    (UtifRof  language,  in vitiug endless  reaearch, yet  rewarding 

I     pi'Ht  iiiqnir*>r,  aud  disclosing  its  st't-relH  to  I'VL-ry  one  inpnv 

pottioD  lo  his  preparatory  training  and  powi-r  to  eomprvheiid  them. 

IJtcti  if  de«li[ul«>  of  liny  foniial  or  ofUciiil  enuticiation  of  Ihose 

itnjipirtaul  truths.  uhi»h  even  iu  a  rtilltvat^^'d  age  it  wusuftcn  found 

iDOifNidicnt  to  assert  except  under  a  veil  of  nllegory,  and  which 

pii>rt<itvr  ]'.>f«.'  Ibcir  dignity  and  value  in  pptporlion  as  they  arc 

Wnied  ueirbauieally  aiidugmiiB,  the  shows  of  Ihiillysterii-gcrrlainly 

omtaitiMl  «nggestlonB  if  not  k'ssous,  which  in  the  opinion  not  of 

"   ■■U'liL  wIlneHH  only,  but  of  many,  irere  ad»pt«!  to  elevate 

(  .  Iff  of  the  spectiitnrs,  enabling  them  to  angur  nomclbing 


356  HOKAI^  AND  DOGMA. 

* 

of  tlie  porpoBos  of  existence,  as  well  as  of  the  means  of  imptoriiL  . ^« 

it^  to  live  better  and  to  die  happier. 

Unlike  the  religion  of  books  or  creeds,  these  mystio  shows  anc 
l«rforniancee  were  not  the  reading  of  a  lecture,  but  the  openii 
of  a  problem,  impljing  utitlier  exemption  from  research,  nor  hoa — 
tilily  to  philosophy:  for,  on  the  contrary,  philosophy  is  the  gpeal»"  ^^^*a' 
Mystugogue  or  Arch-Expoundor  of  symbolism:  thoagh  tlie  inter — "^  -si 
pretatiouij  by  the  (ireciiiii  l'iiilosi>phy  of  the  old  myths  and  symbol^=*-  C^l 
were  in  many  instances  as  ill-founded,  as  in  others  they  are  correct 

No  betu-r  means  c-uiild  be  devisc-tl  to  rouse  a  dormant  intellect 
than  those  iiiipit'ssive  exliibitioiis,  wliicb  uddri'ssed  it  through  the 
imagination:  which,  insti-ad  of  condemning  it  to  a  prescribe 

routine  of  ereed,  invited  it  to  siek.  compare,  and  judge.     The  alter ~-w.'f- 

Ation  from  symbol  to  dogma  is  an  I'atal  to  beauty  of  expreBBioii,'mi  -l  :*  Mmia 
that  from  faith  to  dogma  is  to  truth  and  wholesomeness  of  thought "V  Mt, 

The  first  philosophy  often  revertfdto  the  natural  mode  of  teach «3- 

iog;  and  Socrates,  in  piirticular,  is  said  to  hare  eschewed  dogmas- 
eudcavoriug,  like  tlie  Mysteries,  rather  to  awaken  and  develop  in. 
the  minds  of  his  bearers  the  ideas  with  which  they  were  alidad}' 
endowed  or  pregnant,  tlian  to  fill  them  with  ready-made  adveti^ 
titious  opinions. 

So  Masonry  still  follows  the  ancient  manner  of  teaching.  Hei — 
symbols  are  the  instruction  she  gives;  and  the  lectures  are  bub 
often  partial  and  insufiicient  one-sided  endeavors  to  interpret- 
those  symbols.  lie  who  would  become  an  accomplished  Hasou. 
ninst  not  be  contentmerely  to  hear  or  even  to  understand  the  lect- 
ures, bntmust,  aided  by  them,  and  they  having  as  it  were  marked 
out  the  way  for  liim,  study,  interpret,  and  develop  the  symbold 
for  himself. 

The  earliest  speculation  endi-avored  to  express  for  more  than  it 
could  distinctly  comprehend  ;  and  the  vague  impresaiouB  of  the 
mind  found  in  the  mysterious  analogies  of  phenomena  their  most 
apt  and  energetic  representations.  The  Mysteries,  like  the  sym- 
bols of  Masonry,  were  hut  an  image  of  the  eloquent  analogies  of 
Nature ;  both  those  and  those  revealing  no  new  secret  to  such  as 
were  or  are  unprepared,  or  iuoapable  of  interpreting  their  siguifi- 
cancy. 

Everywhere  in  the  old  Mysteries,  and  in  all  the  symbolisms  and 
ceremonial  of  the  Ilierophant  was  found  the  same  mythical  per- 
sonage, who,  like  llemics,  or  Zoroaster,  unites  Human  Attributes 


carw  nt  Tirn  TABTntirACi.R. 


8»7 


rith  Dirinfi  &nd  is  biiiiKctr  tfar  God  vihtybc  «-or«liip  lie  iutr»- 
3oc«(1,  u-iiching  nido  man  the  commoncpmcnM  of  civiliuitioii 
in>ng)v  the  innupnccofgoiig,  and  c(»nnf>eHngwith  the  syinhol  of 
lis  di'ftili,  emlilemntic  of  ilmC  of  NiUunv  thp  most  (*s»nntial  oomo- 
latiuTif  of  nltgton. 

Th«  MygtcriL**  embrar«d  the  ihrw  grfiif  dortrincs  of  AnciMlt 

rhfowphy.    "Hm'T  in^lwl  nf  Ttod,  Man,  and  Xntiin-.     niotinw**, 

rhoseMvattmis  Orjibciia  ia  said  to  bavo  founded,  was  the  God  of 

Katnre,  or  of  thv  moietiire  which  \a  the  life  of  Niituiv,  who  piv- 

in  djirkn4>69  lUl>  rvLnru  of  )ifu  and  ve^^islion,  or  who  is  bim- 

\f  l\\K  Light   nnd   Change   cvolTing    their  vsrieli**     He  wa» 

jlogJeally  one  wiih  HerniS'S,  Proniethena.  and  Poa)«idoa.     In 

lie  Egunii  Ixliuida  he  la  Balt^'s,  Danlitnii:*,  Uimi*ro«.  or  Imhivn.  In 

I'retehruiith'iirs  luIaitiiisnrZcits,  wht>At'woi'shi]>r(Miuiiuiiig  tin  veiled 

thv  usutti  forniA  >'f  mystery,  betrayed  to  profane  ciirioaitT  th« 

ibold  which,  if   irpprerenlly  tont^'mpUled,   were    sure    ta  U' 

iMiiiider«to(Kl.     lu  Atiiu  be  is  thf  luii^>8toIed  Bassareu«  ooalps- 

ing  with  thc!   Sabuzins  of  the  Phr^giim   Corybnntett:    the  s&me 

rith    ihfl  rnvKtic   lucchus,  nnn-Htig  or  wm  of  Ceiva,  lUid   with 

tW  dwmcnibcriM]  ZagreiiH,  son  of  lVr8c]»honf. 

Ill  lYmholicuI  forma   the   mysteries  cxhibitMi    THE  ONE,  of 

t)ith  TDEMANiroLD  is  au  inHuilc   illuitnittoD,  contaitiin^  a 

siifftl   leefon,  oaloiihuf-d  t>»  puidt'  the  soiil  ilirongli   life,  nnd   u< 

ihetfth  in  dositb.  The  Ktoryof  l>iijnu^8  was  lirofonndlyi^igiiifii^ui. 

/*  WBB  not  only  creator  of  iW  woHd,  hut  guardian,  lihemtor,  and 

iviaiof  the  soul.    0ml  of  the  mnuy-eolor«l  uiantU-.  he  was  (he 

tallmi;  munifc^tioD  {MTSouilied.  thi;  all  in  the  many,  the  varied 

-,  life  poaeiag  into  innanierubie  fortos. 

"ho  g]iinrnitl  rt-ff^nenition  of  fniiii  wag  lypifiMl  in  the  Mysterif* 

^  b*>  Hivond  hirlh  of  ifionnsoN  as  ofr^pi-iog  of  the  Highest;  and 

lifful*  and  gjiulxtls  of  that  regpneration  wcjio  the  elemenlx 

■  ■t  cff.trtcd  Kalim^'s  p<TiodicBl   piirificntion — the  air.  indicated 

♦  lie  myatic  fan  or  wintioir  ;  the  fire,  signified  by  the  torch  ;  and 

bnptisraat  water,  for  water  is  not  only  cleantter  of  all  tbi1tg^ 

'1  of  ill, 

ii    ,  L,...i  in  ritmil,  suggested  the  aonl's  reformation 

Imining,  t}i(>   raonti   parity  foiinaliy  iiroclaiined  at   Eletisi^ 

•<iiH  was  invitrd  to  upproaeh,  who  was  "of  oVan  Imudd  urrd 

inuns  »pepch,  free  from  nil   pollution,  and  with   a  elear  coii- 

"Ilitppy  the  inau,"  say  the  iuititt(«d  iu  Eun[iidni  ami 


358  XOIUlf  AJt'D    DOGMA. 

t 

Aristophanes,  "who  purifies  his  life,  and  vho  rerervotlj  ooue- 
cratcE  hia  sonl  in  the  thiijos  of  the  God.  Let  him  t^e  heed 
to  his  lips  that  he  utter  no  profane  word :  let  him  be  jmt  lod 
kind  to  the  stranger,  and  to  his  neighbor;  let  him  give  way  to 
no  vicious  excess,  lest  he  make  dull  and  heSTV  the  orguis  of  the 
spirit.  Far  from  the  mystic  dance  of  the  thiSsog  be  the  impure, 
the  eril  speaker,  the  seditious  citizeu,  the  selfish  hunter  after 
gain,  the  traitor ;  all  tho^e,  in  short,  whose  practices  are  more  akin 
to  the  riot  of  Titans  than  to  tht-  regulated  life  of  the  Orphid,  or  tiie 
Curetan  order  of  the  Priests  of  Idseuii  Zeus.'' 

The  votarv,  elevated  beyond  the  sphere  of  his  ordinary  facnltiei, 
and  unable  to  account  for  the  uiritation  which  overpowered  him, 
seemed  to  become  divine  in  proponiou  as  he  ceased  to  be  famnan; 
to  be  a  daemon  or  god.  Aln.-ady,  in  imagination,  the  initiated 
were  namliered  among  tltc  beatilit.Hl.  They  alone  enjoyed  the 
true  life,  the  Sun's  true  lustre,  while  they  hymned  their  God 
b(.-neath  the  mystic  groves  of  a  mimic  !Elysium,  and  were  really 
renovated  or  regenerated  under  the  genial  influence  of  their 
dances. 

"They  whom  Proserpina  guides  in  her  mysteries,"  it  was  Baid* 
"  who  imbihed  her  instruction  and  spiritual  nourishment,  rest 
from  ttieir  liiburs  mid  know  strife  no  more.  Happy  they  who 
witness  and  eompreiit.'nd  thise  sacred  ceromonies I  They  are  made 
to  know  tlie  meaning  of  the  riddle  of  existence  by  observing  its 
aim  and  termination  ji."  apiMinted  hy  Zejis;  thoy  partake  a  benefit 
more  valuable  and  enduring  than  the  grain  bestowed  by  Ceres;  for 
they  are  exalted  in  tlio  s^eale  of  intellectual  existence,  and  obtaia 
sweet  hopes  to  console  tiiem  at  tlieir  dt-ath." 

Xo  doubt  the  cerL-munit-s  of  Initiatiuii  were  originally  few  and 
simple.  As  the  great  trutlis  of  the  ])riinitive  revelation  laded  out 
of  the  meniorii'6  of  the  masses  of  the  People,  and  wickedness 
liecjime  rife  npon  the  earth,  it  became  necessary  to  discriminate, 
to  refiuin.'  longer  probation  and  satisfactory  tests  of  the  candidates, 
and  by  spreading  around  what  at  first  were  rather  schools  of 
instruction  than  mystt-ries,  tlh'  viil  of  secrecy,  and  the  pomp  of 
ceremony,  to  heighten  the  opinion  of  their  value  and  importance. 

Whatever  pictures  later  and  especially  Cliristian  writera  may 
draw  of  the  Mysteries,  they  must,  not  only  originally,  but  for  many 
jigfs,  have  continued  pure;  and  the  doctrines  of  natural  religion 
and  morals  there  taught,  have  been  of  the  highest  importance; 


COtEF  OF  niB  lABBRXACLB. 


36ft 


boLh  tlic  moat  virtuous  as  ni;!!  u8  tiiv  must  learned  and 
lilosuphicor  the  aucicat«  i<pii>k  of  Lbbin  in  the  loflit-st  t«nn& 
*hAt  ih<-y  allimatcly  became  dcgnidod  from  their  high  estate,  and 
>mi()ted.  w«  know. 

The  rite?  of  luitiatioQ  became  progrcseivoly  more  complicated, 
i^jris  and  tokens  w«rp  invent*«l  by  which  the  Children  of  Light 
>uld  «itli  facility  make  tht^m^^lTes  known  to  each  other.  Differ- 
it  degn-ee  were  inTonted,  an  the  mimberof  the  initiates  enlarged, 
"Tft  order  ti)at  there  might  be  in  the  icDiTaportmoot  of  the  Temple* 
ivored  few,  to  whom  alone  the  moie  valuable  secrets  were  eatrmted, 
id  who  coulii  irii-ld  efioctually  tfa«  inQucni^u  and  {wwor  of  t1)u 
ler. 

Originally  Uiv  mjiiteriea  wore  meant  to  be  the  beginning  of  a 
new  life  of  reason  and  rirtac.  The  inittnted  or  esoteric  comp&n- 
intM  were  tanght  the  doctrine  of  the  One  Supreme  God,  the 
theory  of  death  and  ettrnity,  the  hidden  mysteries  of  Katurc,  the 
fmspect  of  the  ultimate  restoratiou  of  the  soul  to  that  gt4it«  of 
ptrfootiou  trom  which  it  hod  fnllen,  its  immt>rtniity,  and  the  sLates 
of  remn]  and  puniehment  afler  death.  TKr  uninitiated  were 
d<«in«d  Profane,  unworthy  of  pnl)lic  employment  or  private  confi* 
dtnoe.  -iraR-tiiuea  proacribcd  m  Atheiet*  and  certain  of  CTer1a«t- 
iAgpuuiahmi:ut  bei-ond  the  graTe. 

All  personB  were  initiated  info  th«  lesser  myBteries;  but  few 
iMUiaed  the  greater,  in  wbieh  the  true  »pint  vf  th4-m,  iind  mo«t 
(krir  iwcrrr  doetrines  were  hidden.    Tlie  veil  of  secrfcv  wa« 
Ui«aetrable.  seidrd  by  ouths  and  pcnalttcii  Ibo  moat  tremendous 
■•4  a[)jnnins.     It  was  by   initiation  only,  that    n   knowledge   of 
*^  iliL-niglrphicM!   conid    be  obtiiiiKnl,    with    which    thi;    walls, 
•**wuu(,  and  ceilinfT^  of  the  Templets  were  decorated,  and  whicb^ 
Wltvod  ru  hove  Iwcn  comniunicaicd  to  the  Priests  by  revelation 
'na  ihr  it'Ii.-gtial  ddties,  the  youih  of  all  nuiks  were  laudably 
'^Uliniu  of  deciphering. 

%t  vrnrmonirs  weiti  performed  at  dead  of  aii^ht,  generally  iu 

^putmcntD  Ruder^grouuil,  but  sometimes  in  the  cc-utre  of  a  va«t 

fT"""*!),  with  every  appliance  that  could  alarm  and  excite  tlie 

■nhdslfc     iDnumfrable  ceremonieji.  wild  and  romnnlic.  i]rendr»l 

'  Od  appalling,  had  by  degi-ees  been  added  to   the  few  expressive 

^ntHtbi  of  primitive  ol)«>ervaiico«,  nnder  whieh  there  were  instan- 

(tlin  whirh  th-'  t^-rrifiixl  a^qiimnt  arinidly  expired  with  fear. 

Jht  irtramids  were  probwbly  uaedfor  the  purpoaes  of  iuituiliuD 


seo 


VOhAJS  AK3>  OOOUA. 


08  vere  carenie,  pagodiu,  uiul  lobyrinths;  for  the  oeveandi 
ruquiivd  tiiaiiv  ii|)iirlnieiil«  und  cells,  Inn^  poxsagrs  and  wells.  I 
Mgypt  a  principal  p1iic«  Tor  the  tnystories  was  Iho  igluuil  or  Ph£i 
i>n  rho  Nile,  whcro  a  mngiiilirftit  Temple  of  Osiris  stood,  gnd  h 
relics  w«re  said  to  be  prpKPrrpd. 

'With  their  natural  pmrlinticT!),  the  Priesthood,  tliat  selected 
excla^ire  cltuis,  in  Kg;)-pt,  India,  PhtPnicia,  Jndea,  and  Onwce, 
well  as  iu  Ilritaia  iLiiil  Rome,  a.iid  wlicrrver  olw  thi'niTMi'iii.'dive'j 
known,  laadc  ituc  of  tlicm  to  bnild  wkW  and  higher  tl<c  fiihrn 
of  their  own  powtT.  Thf  ]mn\\  of  tio  rc-ligi«ni  coiitmnu  hitf. 
Rank  uud  (ligiiiLii^'&  suecwd  to  thu  pi-iniitivt<  hiuipltcity.  L'Dpnn- 
cipled,  vain,  iii^loiil,  corrupt,  nnii  leiiat  men  put  on  Ood'f  linrj 
to  Mtre  the  Devil  wilhul ;  aad  luxury,  vice,  intolvruitoe.  and  pride 
depoise  fnigality,  virtuo,  f^cutleni».s  und  huniititr,  aud  cfumpllw 
altur  wli«rti  they  should  be  servants,  to  m  throne  oo  which  thn 
reign. 

But  the  Kings,  Philnsophurs,  and  Stutc^smen,  llic  wif»  uidgnil. 
and  goud  who  were  admitU'd  to  the  niTstt'rieK.  long  p(u4)noal 
their  ultimiLte  Sflf-dci^triiction,  and  n^stniinrd  iJie  natural  trida- 
cicfl  of  tfau  IViffithoitd.  And  utxordiiiglv  ^i)(<iiaue  thought 
the  neglect  of  tli£  mretcrice  aft<.T  DioclAtian  abdicated. 
obior  csns«  of  the  dcclino  or  the  RonnAn  Knipire  ;  and  in 
Sfi4,  the  PpocoiishI  of  Grccc*  would  nor  clow  ihe  mvsicni 
with^ctauding  a  Uw  of  tht  Knipi-ror  ValentJiiiuu.  icM  the  )»^ 
ahoiihl  be  driven  to  desperation,  if  prevented  ttom  imrfntvn^ 
them:  uiHJu  which,  an  they  bdieved.  the  welfare  of  mankwl 
whi>Uy  di'jwtidfd.  They  were  practiecd  in  Albciis  until  Hf>^ 
ocQlunr,  in  Greece  and  Borne  for  sereral  Cviiturte^  after  Chn*: 
aad  in  Wnhiii  aud  Sootlund  down  to  (he  l:!lh  centuri*. 

The  inhabilauts  of  India  originally  pruetised  the  iVriut^ 
religioD.  Ereu  the  later  woraht]i  of  Viabuu  wu  cbeerfnl  o^ 
social;  acTonipniiipd  wilh  the  fistivc  aoii^  Uic  qirighlly i»M* 
and  the  reiiouDding  cymbal,  with  lih*tions  of  Piilli  aad  kow^ 
garlaude,  and  pcrt^moe  from  aromatic  wooda  and  gums. 

There  ]x^ba|K  tlie  mystM-ics  lyimmeinicd;  and  in  ihtni.  M"" 
allegoriei,  were  taught  the  primiiivp  iniiliH.     We  ninoiil,  aidu* 
the  limita  ot  tlits  lecture,  detail  the  ocremonies  of  initiatioa ;  ttA 
«hall  nwi   gt-neral   hingnii^-,  rxcepi    where  Kcnnething  trwm 
iild  myutinij  fUII  ivmaiuit  in  Muauury. 

The  Initiate  wae  invested  w  ith  s  cord  of  ihrev  thrc«ds,  lu  1 


I  teuiu- 
tbsfl 


iwiwl 


CH1E»  07  THE  TABERVJLCLE. 


SHI 


la  to  make  tliiVR  times  tlircv, and  called  zeunar.  Htnct!  cfinius  qot 
o^l»4ow.  It  wacim  embtfin  of  Lli^ir  Iri-imc  Deity,  tlie  romcm- 
InoM  of  wliom  we  aXui  prvwn-e  iii  the  tlirw  ithicf  u9ic*<rs  of 
Lodgw,  presiding  in  Llit-  llirco  quai'k-r^  uf  tlist  UiiivertK- 
lidi  tior  Lixigw  rr|in»(:Dt;  in  our  three  gn-alvr  and  Ibrcv  kneirr 
oup  three  movftbic  and  three  immovftbic  jewcla,  aud.  the 
.pillors  ibut  suppi^rt.  our  J>odgi». 
Tic  Indisu  lu^gU-rics  were  celebrated  in  giibteminean  eitverus 
Mi*  hfwn  in  t)ie  solid  rock  ;  and  ihe  Fnitiates  adoi-ed  the 
niobolized  by  Ibt.'  solar  Gru.  The  carididtkle,  loug  wiuider- 
iisia  iiurknf-88.  truly  waotcd  Light,  nod  Uie  worship  taiighb  him 
m  ihe  wowbii)  of  God,  the  Sonn^e  of  Light.  The  vaet  Temple 
I  U  Elepbauta,  perhajw  the  oldest  iu  Oii'  world,  hewu  out  of  the 
^■toekiUul  135  (Wt  s<)Uftre,  wii«  used  for  tiiiliutious;  as  were  tlie 
^Bttjaner  CMVents  of  Satac-tbe,  with  their  300  uiuirtmeut«. 
^^PBrperinla  of  initiiitioii  were  ip^iihtti-d  by  the  iucreaae  and 
4nrauc  of  tlto  tUQoa.  The  myat«rie8  were  divided  iiito  four 
ftps  or  degree*.  The  Candidal*-  might  receive  tie  fii-st  nt  tight 
}Wi  of  »^,  wliea  bu  wiui  iuTeutod  with  the  zennor.  KhcIi  dejip^e 
4ii|k»aed  EOtnelhio];  of  perfocUou.  "  Let  the  wrelchvd  mnn," 
Hito))adesa,  '•pmctise  vinne,  whenever  he  eiijoyg  one  of 
ur  four  religious  degrres  ;  let  hiiD  be  eveii-iuindcd  with 
cnwteil  things,  and   that  dieiHJsitioa  will  be  the  eonrce  of 


ita  various  ceremonies,  chiefly  relating  to  the  unity  aud 
ioily  of  the  Godhi'Ad,  the  Candidutc  was  eluthed  in  a  linen  gur- 
vithouL  u  M'um.  uud  rumuiiied  under  Lbc  mre  uf  a  Drnlimiii 
ewas  twfiily  years  of  agt,  couxluiUy  aiudyiugand  jiruutis- 
ij;il)c  QUMt  rigid  vinuc  Thou  Ll-  uudurweut  the  severL'st  pru- 
^iftbn  for  the  second  de^^e,  iu  which  be  was  tuuctifiLtl  by  the 
^pi  of  the  oroiss,  which,  pointing  to  the  four  qtuirterg  of  the  oom- 
|Wii,ww  honored  as  a  striking  ^ymbi)!  of  ihe  universe  by  many 
Wmmw  of  antiquity,  aud  wu.i  imitnted  by  the  Indians  iu  the 
^lli^w  of  tli^ir  templcjL 

lea  hr  wa4  admitted  to  the  Holy  Cavern,  blazing  with  light, 
ui  ooslly  robv6,  aat,  Ju  thi-  Ku^t,  Weal,  and  ^>outh,  the 
Maw  chief  lik-rophaul^,  n>pr<-»entii>g  t)ie  Indian  tri-une  Deity. 
nrniMiii-B  ibeJ-e  ranimt^nci'd  witii  &i%  nntht-m  to  Ihe  Great 
I   Xature;  and  then   Toilnwed  Ihii  upoKtruplie:  "O  mighty 
t  graaier  than  Urahma!  we  bow  down  before  Thee  as  tht) 


bne 


scz 


ilORMS  ANU  DOOICA. 


ptimiil  Cnatur!  KLcrnal  Qml  of  Cods t  The  World'*  a(aasoi<. 
'J'bou  »tI  the  [iicurruptiblc  Being,  dieiinct  from  all  Uitngs  trata 
ii^nt  1  Thoo  urt  before  all  Gods,  the  Anciout  Absolut*  ExutCNtei 
and  til*  Supreme  SapporUr  of  the  Uuiv<-recl  Thon  art  t^ 
Supreme  MiuiRion;  and  by  Thee,  O  lufiuite  Konn,  the  Uoi^B 
«*a*  nprc^  aliroiid."  ^^ 

The  ('andiciiitc,  thus  taught  the  first  great  primitive  truth,  Wj 
railed  upon  to  niuke  a  formal  deolaratiou,  that  he  woald  be  tract 
able  and  obedient  to  hit;  siipuriora  ;  ibnt  lie  wonid  k««p  bis  bod/ 
pure;  goviTii  iiie  tongiitsatid  ubBi-rvv  a  paisHive obedience  in  norii^ 
ing  Ibt*  doeu-incfi  and   traditiuuB  of  the  order;  and   the  flmuR 
secrecy  in  maintaining  inrioluble  il8  hidden  and  ul)«tni««  tnviU- 
lies.    Then  he  was  sprinkh-d  with  water  (wliciicc  our  iofitim]; 
certain  nurds,  now  oiiknonu,  wore  whiepi-red  in  his  ear;  aiid  bi 
was  di\e«t€d  of  bis  eboe&,  and  made  to  go  Ibree  times  nrvuail . 
cavern.    Heuce  uur  three  cii-cuits;  hence  we  were  neither  bi 
nor  shod;  and   the  woixls  weru  tJie   Puss-worda  of  that  Ind 

The  (irmnoeophiat  Priesce  camo  from  tbc  banks  of  the  i 
pbrat«a  inlu  Ethiopiu,  and  brought  with  tbrm  their  tfcieaoM 
their  doctrines.    Tbcir  principal  ()olleg«  was  at  Mcn>o,  and 
myit^rieD  wore  nelebraCMl  in  the  T«mpl«  of  Amun,  renovoedl 
hiB  onicle.    Ethiopia  WHS  then  a  powerful  State,  which 
P.gyi>l  in  civilitation,  and  had  a  tbencralic  government. 
the  Ring  wha  the  Tricst;  and  could  piithim  to  death  in  Ihei 
of  the  Deity.     Bgjqit  waa  then  oompoEcd  of  the  Thefaaid 
Middle  £gvpt and  tbeDoltawere  agulf  of  the  MeditciraDfaiu 
Kile  hy  degrees   formed  an  immense  mar*h,  which,  aftaorf 
druined  by  !b«  labor  of  man,  formed  Ijower  Kgypt ;  and  »M  f* 
tataxy  centimes  governed  by  the  Ethiopian  Swerdotal  Caaiwjf 
Arabic  origin  ;  afterward  displaced  by  a  dynnety  of  warriors.  IV  J 
mBgniflocnt  ruins  of  Axonm,  with  its  oWlieke  and  hiiT'i  i    ' 
temples,  vast  tombs  and  pyramids,  around  aocicnt  Mer^ 
older  than  tlie  pynunidii  near  Blompbis. 

The  Priests,  luugbc  by  Hermee,  embodied  ta  books  t)i<«  fA-u': 
uid  bernivlic  sciences,  with  their  own  discoTenes  and  tlie  n>rU- 
Cionaof  the  Sibyls.  They  studied  portioiilarly  ibe  moat  alMint* 
eciiuicee,  discovered  the  famous  gvometricrtl  theorems  which  Pj* 
thagOlM  oftcrwiU'd  learned  from  thorn,  calculated  eclipM*.  ani 
rrguhlted,  ninecoou  cmturies  before  Ciasar,  the  Jiiliaa  year.    Tb^ 


CHUF  OP  THE  TARERKACtR. 


.-1U3 


ended  to  pPttclioJ  investigations  ns  to  the  neoassities  of  life, 

imadeknnwn  their  di^oT«ric9  to  the  people;  tlicy  caUivuted 

beSne  arta,  and  inspired  the  people  with  that  enthtiKiusm  which 

Jnced  the  aTcnnM  of  Thebes,  thf  Labyrinth,  the  Temples  of 

[imac,  Dfndorah,  Edfou.and  Phila;,  the  monolithic  obcli6l(8,and 

flbf  gR«t  Lake  Mocris,  th«  fcrlilixcr  of  tlio  countrr. 

Th*  wigdom  of  the  Egip-ptittn  Initiatos,  the  high  sciences  und 

aftr  morolilj  which  they  inught,  and  their  imra<>u8c  knowledge, 

r<utt(d  the  emulation  of  the  most  eminent  men,  whateyer  their 

imVuid  fortnne;  and  led  them,  despite  the  complicated  and  tcr< 

liife  trials  to  be  undergone,  to  seek  ndinie»on  into  the  mysteries 

L«r  Oarij  and  lata. 

Fmm  Egypt,  the  raj-steriea  went  t«  Phceninio,  and  were  ceie- 
I  at  Tyre.  Oeiria  changed  liia  uiimo,  and  bf  came  Adoni  or 
lutns,  still  the  ropreoentalive  uf  the  Sun;  andafterwiird  these 
nplcriea  were  iiilrodncL-d  succi-Mively  into  Assyria,  Babylon,  Per- 
^  Grfrw.  Sicily,  and  Italy.  In  Uruccc  aud  Sicily,  Osiris  took  Uio 
MDK  of  Baccbos,  and  his  thut  of  Ccrea,  Cybcle.  lUicu,  and  Vcdob. 
Bar  [[ehroens  says :  "  Enoch  was  the  first  who  invented  books 
Idiffcpent  sort*  of  writing.  The  ancient  Greeks  declare  tlint 
Bodi  is  the  8.ime  aa  Mercury  Trismegistns  [Hermes], and  that  ho 
'liqht  Oie  song  of  men  the  art  of  building  cities,  and  enacted 
mae  admirable  laws.  .  .  He  discovert'd  the  knowledge  of  the 
S)diac,and  the  course  of  the  Planets  ;  and  he  puiiitcd  out  to  Ibe 
I  of  mun.  that  they  ahoiild  wor^jhip  Ood,  that  they  should  fa.st, 
they  ehould  pray^  that  Ihcy  aliould  give  nlmii,  votire  oEferings, 
itbs.  n<.>  Fpprobuled  abomtnalile  foods  and  drutikenness^ 
Dinted  festjrals  for  tacriliees  to  the  Sun,  at  each  of  the 
Zndiacol  Signs." 

■Kanetho  extracted  bis  history  from  ci^rtaiii  ]ii1Ini-a  which  ho  dis- 
iT-Ted  in  £g7]>t.  whereon  inscriptions  had  been  made  by  Tlioth, 
'Ihefintt  M^Tcnry  [or  Honneg],  in  the  snon-d  k-ttera  and  dia- 
t;  bnl  wliich  were  aftflr  the  flood  tninsbitpd  fnjm  Ibat  dialect 
lU  the  Greek  tongue,  and  laid  np  in  the  private  recesses  of  the 
^rjiiian  TcDiplea.  Thes4?  pillars  were  fonnd  in  snhterrauean  cav- 
mu,  Dcmr  Thebes  and  beyond  the  Nile,  not  far  from  the  sonnding 
•Woe  of  Mcninon,  in  a  place  called  Syringes ;  which  are  described 
to  be  certain  winding  apartments  tindcrgronud  ;  made,  it  is  caid, 
hf  Ibosv  who  were  skilled  in  ancient  rites;  who,  foreseeiug  th« 
lag  iif  the  Deluge,  and  fearing  lest  the  memorjr  uf  their  c3ere^, 


301 


MOltALS   A<n>   DOGHJL 


flP 


M 


monieti  ithnnid  bp  oMitornted,  built  and  contrived  Taiills,  ilag  « 
riist  lalior,  in  Bcvi-ral  pliices. 

From  the  Hosom  of  Kgn'*  "prang  a  man  of  coTi8iimni*tf 
<lom,  itiitiatcil  in  the  nccret  knowledge  of  India,  of  Pcrein,  «DJ 
Etliiopia,  named  Thoth  or  Ptithu  by  his  compatriots,  Taaut  by  tht 
PlifleuieiaiiB.  Ilfrmt'S  Ti-ismogistiis b v  tlie  Grpcke,  and  AJris  by  tht 
Italibiiis.     Natiia-  seemed  to  havt-  eliospu  him  for  her  favorile,  sod 
to  have  larUhed  on  him  hU  the  qualities  n€«-(.-8MTy  to  cnubk^  hCn 
(o  study  her  and  to  kuow  lipr  thoroughly.     The  Di*Hy  hsil, »  to 
tax,  infuerd  into  him  thf  sciniocs  iiud  th<-  arte,  in  nrtltrlhat 
might  insmict  the  whole  world. 

Ue  invented  many  tilings  nw-wsary  for  the  nses  of  life, and  fH(* 
thpm  stiitahle  nnnies;  he  taught  men  how  to  write  down  ditir 
thoughts  and  arrange  (heir  speech;  he  insfitnled  tlie  oAretnanief 
to  be  ohBCixeil  in  the  worship  nf  each  of  Ihe  (loilfi:  he  obsmtrf 
tile  conrse  of  the  Ft  ant ;  he  invented  music,  the  dtfTerent  Imllf 
extTciscK,  arithmetic,  m«dipitie,  the  art  of  working  in  metalSittR 

lyre  with  tlii-w  strings  ;  he  regulated  the  thre«  tones  of  t!if 

the  jr/iarp,  taken  from  autumn,  the  /frave  ttom  winter,  and  lin-  u 
die  fham  spring,  thei-e  being  then  but  three  Keasons.    ft 
who  taught  the  Greeks  the  mock'  uf  inlwpreting  lenns  auJ  th; 
whence  Ihey  gave  hint  the  name  of  'Ep^itji  yilermes\,  wbicli 
iiifiLia  liUerprefer. 

Ill  KgTp-pt   he  inatitnted  hiL-roglyphics:    he  felwtcd  a 
nnmherof  poi-sona  whom  he  jn(lj,i:d  tittMt  to  be  the  depoei 
of  his  eocreie, of  eiich  only  m  were  onpnbleof  attaining  tb« 
and  tht  (irel  offices  in  the  mystcrifs  ;  he  united  them  in  a 
created  them  Priests  of  the  Living  Hod,  iustmclctl  them  in 
sciences  and  arts,  nnd  explained  to  them  the  eymbols  by 
tliey  trvTv  vfiM.    Egypt,  15O0  years  before  the  time  of  M' 
revered  in  the  mysteries  OskSithemk  Ooii,  called  the  OSLY 
CREATRi).     Under  Him  it  {wid  homage  to  seven  prindjnl  A 
It  IB  to  llermps,  who  lived  at  ihat  pfriod..  that  we  mnst  adri 
theconcealmeui  or  vtiUng  \trUiHon\  of  the  Indian  worship,  *W 
M(Me»  unveiled  or  revadfdf  dinnging  nothing  of  the  Uws' 
Hermes,  except  the  phinvlity  of  his  mystic  Cods. 

The  Eg}-ptian  Priests  rtlnted  that  IlcruieB,  dying,  said:  "BH 
erto  1  lia\*e  lived  an  «ile  fhim  my  true  oomitry :  now  I  r* 
ihitluT,     Do  not  weep  for  me:  I  iviurn  to  that  ci-Iesliul  codd 
whithvr  each  got-s  in  bis  tiira.    There  is  Ood.    This  life  is  tm 


CHUr  OF  THE  TAORHIfACl.R. 


896 


This  Is  prrcisclj  the  creed  of  the  old  nnddliist*  or  Soms- 

leftDS^  who  liclitived  Uint  from  timr  to  iime  (iod  3i*nt  UuJdlias  on 

All)),  to  re-form  men,  to  wvaii  them  from  theirvitxts  imJ  k-ad  them 

«ck  into  Ijie  pntbsof  rjrttie. 

Atnnng  the  scienova  tati^it  by  Ilcrmps,  there  were  wnrets  whtoh 

utinieaci'd  to  lliu  hiiiiiiti'K  only  upon  condittnn  liisit  thejr 

; '.  Jiud  thtfinselrea.  by  a  terrible  oalh,  nevor  lo  diviiljfi*  them, 

riccpt  In  thosr  vlio.  aficr  long  triiil,  should  tie  found  worthy  to 
^Brrd  (hrm.  The  KingK  c\cnproliibilv<i  Ihr-  rrTeliition  of  them 
Bf  Ain  of  death.  Thia  wcr^-t  vm  £tylod  the  SacrrdotAl  Art,  and 
incla«lrtl  alchemy,  astrology,  ma^sm  [miig-ic],  the  science  of  epir- 
Lfle.  He  pive  them  the  kvy  to  the  Hteroglyphios  of  alt  thc&o 
*cienifs,  w  hich  were  regardwi  as  sacrod,  and  kept  concealed 
ia  ihr  moat  aetret  plac««  of  the  Temple. 

Tbrgimt  «;cn-cy  oljstTvcd  hr  the  iniiiiilt'd  Priests,  for  man? 

Jn,aud  Lite  lufly  scieiicfif  which  tiiey  ]tr«rvsM(d,  caiised  them  to 

^Mmorcd  and  reEpt-ct«d  throughout  lUl  J^firyp^  which  was  re- 

^■nl  by  <*iht:T  nalions  as  the  colK'ge,  the  «iinrtimry,  of  the  SRi- 

j^R  and  aria.     Thtt  mystery  whir>h  siirrotiiided  them  strongly 

ooltd  curiosity.    0rph«iiBmetumoTpho8ed  himself,  so  to  say,  into 

■  &ypUaD.     He  waa  initiated  into  Theolo!;;y  and  Physics.     And 

Wipuimpietely  made  the  ideas  and  ivuaouings  of  his  teachers  hia 

,<njibal  hiB  Ilymus  ruLher  h<;8[H-;ik  au  ERyptiati  Prie*!  thau  a 

St:  and  be  waa  the  lirut  who  cairied  iiito  Greece  the 

Eiblea. 

hagiiras,  ever  thirsty  for  ieiiniing,  conwnted  even  to  be  cir- 

lated.  in  order  to  become  one  of  the  Initiates:  and  the  occnlt 

wetv  revealed  to  him  in  the  iDnermost  part  uf  the  sanc- 


Ibiliattn  in  u  particular  science,  liaviog  been  instructed  by 

.imigmu,  allegories,  and  hierogiypbics,  wrote  mysteriously 

trrid  their  works  they  loiiuhvd  t[i«  Hubject  of  the  MyEt«- 

lud  cuiitiunud  to  conceal  Hrieiice  under  a  veil  of  lietions. 

!li«o  ttiu  desiniciiou  by  Canibjses  of  many  cities,  and  iht.-  ruin 

*  ftmrJy  all  Kg}  pt,  in  tb«  yrur  5^8  berore  our  crn,  di6|»eracd  moel 

'*  into  Greece  and  eluewhei-c.  they  btirt:  with  them 

7,  which  they  contimu-d  to  t«ach  enigmatically,  that 

I'  *to  my,  «■«■  Mj«topt-tl  in  the  olwcuritiee'of  fables  and  hiere- 

■ :  til  the  end  Mint  the  vidfjur  herrl,  neein-f,  might  .tee  noth- 

i-   ..li  faeahiig.  might  rom^'reheud  uothing.    All  thu  writcra 


ICOBAI^  AND   DOGMA. 


TBtba  J| 


drew  firom  this  eonrc« :  bnt  these  mysteries,  conoraled  nuO^r  c 
many  uuexplaiucd  r>nv<>lopoa,  ondi-d  in  giving  birth  to  a  swarm  ^ 
Absurdities,  wlii«h,  frum  G»-eoe,  spread  over  the  whole  earth. 

In  the  Grecian  )f  vKttnt-s,  as  established  by  Pjlhagoro^  tb^s 
were  t])ree  degreoa.  A  preparation  of  five  years'  ilhytinenoe  kz^-, 
silence  was  required.  If  tlie  contiidftte  wcrt;  Fuund  to  be  passioni 
or  intemperate,  cont«iilious,  or  ambitions  of  worldly  b 
distinctions,  he  was  rejected. 

In  his  locturet!.   Pythftgorns  taught  the  mnthematics, 
dinot  wliert-by  to  prove  tliei^xi^tence  of  God  from  otwerratba 
by  means  of  reason  ;  gnun&iar,  iheioric.  and  logic,  to  culliv-ai( 
and  improve  that  reikson ;  arilhmefic,  because  he  conct'ived  thtt 
the  altinmlc  lienelit  of  man  consisted  in  the  science  of  iiuuit^on; 
and  goometrr,  Diusio,  aud  astronomy,  because  he  ooaccired  Umt 
man  is  indebted  to  tliem  for  a  knowledge  of  what  is  really  gati 
and  useful. 

ITe  taught  the  true  method  of  obtaining  a  knowledge  of  the  Dirinn 
laws;  to  purify  the  sonl  from  ile  imperfections,  to  search  fcr 
truth,  and  to  practise  virtue;  thus  imitating  the  pcrfectiuiu  (I 
Qod.  He  thought  his  system  vain,  if  it  did  ngt  contribute  t* 
expel  vioe  and  introduce  virtTie  into  the  mind.  He  taught  UW 
the  two  most  escelk'tit  things  were,  to  speak  the  truth,  mi  t* 
render  benelits  to  one  another.  Particularly  he  inculcated  SiVacf. 
Tem]KTaiice,  Fortitude,  Prudence,  aud  Justice.  lie  taugbi  1^ 
imiriorlality  of  the  soul,  the  Omnipotence  of  Qod,  and  the  aectV^ 
of  personal  huliuees  to  qualify  a  man  for  admtsnon  ioto  thf 
Society  of  the  Qods. 

Thus  we  owe  the  particular  mode  of  instruction  in  the  Btfns 
of  Fellow-Craft  to  Pythagoras;  and  that  degree  is  but  sn  imff 
ftot  reproduction  of  his  lectures.  From  him,  too,  wc  hare  bsOJ 
of  our  explautitioiis  of  the  symWls.  lie  arranged  his  aasembM 
due  East  and  West,  because  lie  held  that  Motion  hegso  iii  ^ 
East  and  proceeded  to  the  Wv«t.  Our  Lodges  are  said  to  bedss 
East  and  West,  because  the  Master  r^preaocts  ths  rislDg  Sun,  sod 
of  course  must  be  in  the  East.  The  pyramids,  loo,  wen  bult 
precisely  by  the  four  cardinal  points.  And  our  expn-eaion,  iW 
our  Lodges  extend  upward  to  the  Heavens,  comes  from  tba  Ptf- 
aian  and  Druidic  custom  of  having  to  thoir  Temples  DO  roett  W 
the  sky. 

Plato  dereloped  and  epiritoaliied  tho  philosophy  of  Pyihigottf. 


CmRF  07  TBK  TiBEBVAC 


3C1 


Etcd  Eu^ehjus  tbo  Cbrisliao  ndmitg.  tbsfc  be  rcscberl  lo  tbc  resti- 
bnlp  of  Tralb,  and  stood  upou  iU  ibmhotd. 

The  Draidical  coremuuico  iindnulitedlr  came  from  India;  ind 
ibe  Draids  wora  onginuUv  Budd)iiijt&  llic  trurd  Druidh,  Iila> 
Ute  vroni  .l/ir^i,  aignitli^s  wi«>  or  b-amcd  mvnj  and  thoy  were  ttt 
oaai  philuBopbcre,  inu^^lmto:!,  mid  dtvini'ju 

There  w»8  a  8niT)rising  uDifonnity  io  the  Templee,  Pricits,  doc- 
trine, and  worship  ot  tbo  Pvrsiop  Magi  and  Brilisb  Druids.  Tb» 
Ood«  of  Dril&in  vcre  tbu  saisg  as  Ibp  Cabiri  of  Snniothruce, 
Oiling  and  UU  appeared  in  tbuir  Mj^stem'S,  under  tbc  names  uf  Hii 
aud  Coridwen;  and  like  those  uf  tlie  pHmitirc  Per^aoe,  their 
Trmplfa  wf-n?  enclosures  of  hiipj  unbcwii  Atone^  somi-  of  whicb 
itill  rriUAiii.  aiid  are  rc^rdvd  by  thv  common  people  with  feur 
ttitd  venermtion.  Tbcj  were  generally  eitber  circular  or  oval. 
8omo  wore  in  t\\f.  ijh»p<>  of  a  circle  t^  which  a  rast  seqicnt  vriis 
attached.  The  cirnle  was  an  Eu!itf>rii  Hymbol  of  the  UniTersf,  gov- 
prned  by  an  Omnipotent  Dtnty  whose  centre  is  everywhere,  and 
lii«  cirriimrLTPHai  nowhere  :  and  the  egg  was  an  nnivursal  symbol 
of  the  world.  Some  of  the  TcmptcH  vctv  wingt-d,  and  Mm-e  in 
the  ihnpc  of  a  croaai  the  winged  ones  rcrcrring  to  Kaopb,  tbc 
■"'■■ii"-d  Scrp^nt-Doity  of  Egyi>t;  whence  the  name  of  yavtitocl; 
V  J  p-  otic  iif  them  stood.  Teniploi  iu  tbii  shape  of  a  crofw  were 
jalw  fotind  in  Ireland  aud  Scotbiud.  The  length  of  one  of  tliest 
vaet  «lnietiire8,  in  the  shape  of  a  serj^nt,  was  nearly  three  miles. 

Tbc  |<raad  iM^riods  for  inilialioii  into  the  Druidical  mystents. 

Were  quarterly ;    at  the  eqtiinoies  and  solstices.    Id   the  remote 

KJ'  '    [i   ibcy  origiiiuted.  those  wore  flic  times  corrt'sponding 

»-■  i  Jth  of  Ftbriiiirr,  Ist  of  May,  iflthof  Auguat,  and  Jet  of 

I^ovfiDobcr.     The  time  of  an o mil  oelebratlon  waa  May-Eve,  and 

this    c'errmi.miul  prrpKrntions  ronmenced  at  miilnight.  on  the  29Lh 

"f  -'Vjiril.     When  tbo  inilintions  were  over,  on  May-E»e,  fires  wore 

*^>»>«3W  on  all  Ihe  cairns  and  ci-Qmlechs  in  the  ialatid.  which 

*J»»m«l  all  night  to  introdocc  ibe  8|x)rts  of  May-day.     The  iValival 

**«     ia  bouwr  of  the  Sun.     The  initiations  werw  performed  at 

™'*i«jj{hl ;  and  there  were  three  degreca. 

"^  he  Ootliio  luyeteries  were  curried  NorthwAni  from  the  Em(,  by 
^df  xi ;  who,  Iwing  a  gri>at  warrior,  modelled  aud  varied  them  to 
wit  bis  purposes  and  the  genins  of  his  people.  He  placed  over 
'''  .[i  twelve TlifmphaiiLs.  wbu  Wen- alike  PrieaU»  Ooun- 

.;iiid  Judgfs  from  wbittftlccisioD  therewasnoappeaL 
■31 


:ir,)i 


MOBALa  AND   iHXtUA, 


nt  0^^ 

i 


lie  held   tbe  nambere  three  &n<l  nine  in  fwcalinr  renpration; 
und  was  pmliublj  himself  t)ic  Indian  BuddhiL     Kvery  ttiridc- 
monlliB,  thrioc-thn-c  viirtiras  wurc  sucrific«il  to  tlie  tri-nue  GnL 

Tlie  Ooths  bad  tbrc<  grvU  feetiTaJs;  the  oinst  magnificent 
which  commonccil  at  the  winter  Solstic*,  and  wm  oelebmtcd  «  ^ 
honor  of  Thor,  the  Prince  of  the  Power  of  tlie  Air.  That  bein 
the  loQgt^t  night  in  ihe  ymr,  and  the  one  aftor  which  tlie  Rn 
comes  Northward,  it  was  coinin«nioratlv«  of  tlie  Crrati»n;  «i»  ^ 
they  termed  it  n)otber>night,  as  the  one  in  which  Uio  creation  ixn^  i 
the  world  and  light  fivm  the  primitive  darkness  took  pluoe.  TI^czA 
WHS  the  y'vifiJntil,  or  »of  feiigt,  which  nftorwanl  bocameCbri^  jgj 
maa.  At  this  feast  tho  initiations  wi^re  celehraleil.  Tbor  was  tf^  ,^^ 
Sun,  the  Egyptian  Osirtii  and  Kneph,  the  Phcenician  He)  or  Rs^^bh] 
The  initiations  were  hud  in  hiigo  inlricute  cuvorns.  terminaling,. 
all  tli«  Mithriac  caverns  did,  in  a  epaciune  vault,  where  the 
-tato  KOA  brought  to  light. 

JoMph  was  undonbtedly  initiated.    Afl«r  he  had  inter 
Pharaoh's  dr«am,  that  Monarch  made  him  his  Prime  Minieier,. 
hiiR  rideiu  bis  SL-cond  chariot,  while  they  proclaimed  l>ef(irtt  bk: 
Abrech!*  nud  set  him  over  the  land  of  Egypt.     In  addition     ro 
this,  lh«  King  ^Tc  him  a   new  name,  TeafnDat-Pa&ntikb.    and 
married  him  to  Asanat,  dougbler  of  Pulai  Parang,  a  Priest  oF  Aa 
or  nitropolis,  when;  wtt«  the  Temple  of  Athom-Uc,  Uic  Great  CoJ 
ofDgypt;  thns  completely  nntunilizinfr  him.     Uc  could  not  batv 
contracted  ihi«  marriag(>,  nor  have  oxercii^d  tliat  high  di^lT, 
witbont  being  lirsl  initiaU'd  in  Ihv  myiitvries.     When  hisBralAmt 
came  to  Egjpt  the  second  time,  the  E^-ptians  of  hu  conrt  conM 
nut  eat  with  them,  as  that  would  have  becu  abomination,  tfauugk 
ihey  at£  with  Joseph;  who  was  therefore  regazded  not  a>af'>^ 
eigaer,  but  m  one  of  lhoms«lro« :  and  when  he  fco  t  and  Irou^t 
Wii.  bretluvn  boL-k,  and  charged  them  with  taking  his  cDp,h9aiAj 
**Know  ye  not  rhat  a  man  tike  me  |>raelige8  divinatioD?" 
juwumiugihe  Egyptian  of  high  rank  initiated  into  ihc  myit 
:t»d  as  such  cunversaut  with  the  occult  scieuoea. 

So  aUu  must  Mo^-a  haw  bc«a  initiated:  for  he  va*  DOt 
bruught  np  in  the  cc>iirt  of  the  King,  as  th«  adopted  wo  of 
King's  danghter,  until  he  was  forty  years  of  age;  bat  h«  wsti 
«tructcd  in  all  the  learning  of  the  Egyptians,  and  married 


An  EKjrptloB  word,  meoaini;,  "Bta  ^wrk" 


CHIRP  OF  THB  TjaE8NA<'LH. 


Aeo 


-^  the  duaghber  of  yetbrft.  a  Prieat  of  An  likewise.     Strabo  aiid 

E>  k«xloraii  both  assert  that  hL'  vma  liimsclf  u  Pm«<  of  HeliopoIJA. 

I><3-fV3rc  be   wcut  iutu  tb»  OMert,  then*  were  iuthnate  relations 

voen  him  nnd  thu  Pmsthofid  ;  and  liu  h»d  sQcccufalljr  oom- 

kdt'd,  .IiiM-i>huR  infunna  ttti,  an  armv  icnt  by  Ihc  King  ugainft 

LSs^     £thii)i>injis.    SimpHeiuK  ass(^rt«  that  Moiws  rixeirnd  from  tUt 

B^y  ptiuia,  in  tlic  tnTstorics,  tlic  dtN^frincs  whtrb  h^  tanghl  tu  tlic 

tl <j^  t> rcvs :  and  Clotncne  of  Alcxaadriaand  Plulo  eay  tliiit  be  wiui 

ih     TTTjcoIogian  aiid  Piy^phct,  and  intcrprotcr  of  the  Soorod  Lawu. 

Ma.r»«Uio,  ciwd  by  Jos»?pliUB,  aays  he  was  a  Prieat  of  Heliopolia, 

•.nt-l    thai  his  irue  and  origiual  (Kgvpliao)  name  was  Ascreaph  or 

Osua  z^ipb. 

A.  nd  !u  the  insUtiition  of  the  Hebrew  Priesthood,  iu  tht  powers 
ikxicl  iiriritcgQS.  as  well  as  the immuuitit^simdemictity  which  he  con- 
ferred u  pun  tbvra,  he  clo«,iIy  imiUtt-d  the  I^plimi  iiislitutionB; 
mn'k.iBg  public  the  worship  of  that  Ooity  whom  the  £^>tiati  Ini- 
tiat.c?s  wur»)i ippi.'d  in  privuto  ;  »nd  ^trc-nnori^ly itidcavnnn)^  lo  keep 
r)k<-   [H>oplc  from  rolnpfiing  into  their  old  mixtun:<  of  Chaldaiu  and 
Eijypiiao  enperstiljon  and  idol-worship,  as  they  were  ever  ready 
(mtl   inclined  tn  do;  even  Aharon,  iijion  their  tirst  clomorons  dis- 
•^•■nttjiit.  rf.«U)rtng  the  worship  of  Apis;  as  an  imago  of  which 
^S>"P^ui  God  ht.>  made  the  golden  calf. 

*rii«  Egyptiiui  Prieai^  tutijrht  in  Ihcir  great  mysteries,  that  there 
wiu*  oiiw  (rod,  Suprcnto  and  Unap]iro9tcbabk-,  who  had  toiie^twt 
Uiv  Univarw  by  IJia  lalonigtuieo,  befure  Ho  crtaUd  it  by  bis  Power 
•'I'i  Vill.  Tbej  were  no  MaUTialists  nor  Pantheists;  but  tanght 
^'tt^t  ilatter  was  not  eternal  or  oo-cxiat«ut  with  the  great  First 
'  "Mftc,  I,ut.  cn-ati.Ht  by  Him. 

^*H«  early  t'hnbttaits,  (ungbt  by  the  founder  of  their  Heligion, 

,  '    in  jiroat^T  porf«ti<m,  tlioK  primitive  tmtbe  that  from  the 

'''^'■plUiis  had  piiased  to  the  Jews,  and   been   pitaorved  among 

'•'w  latter  by  ibf  Vissvatrs,  reoeived  also  the  inetitution  of  the  Myis- 

ti^ru*!! .  idoptiog  iia  ibtjir  object  the  btiiiding  of  the  symbolic  Tera- 

V"**  pKstrving  the  old  Scripture*  of  the  Jews  a^  their  sacred  boolc, 

*M    t^  ^,0  fundjinieuuil  luw,  which  fumii'hcd  Uic  new  toU  of 

•""■ititi^rn  with  Ibc  Hebraic  words  and  formnlaa,  that,  oomiptal 

t""*  fitiligurcd  ^by  time  and  ignomnce,  appear  in  many  of  oor 

^iicb.  my  Hrot-bcT,  is  the  doctrine  of  the  first  degree  of  tha 
lI)»twici(,or  lliotof  Chiuf  of  the  Tabernacle,  to  which  yoii  have 


370  H0BAL8  A.KD  DOQIU. 

now  beeQ  sdmitted  and  the  moral  lesson  of  which  is,  derotion 
the  service  of  God,  and  disinterested  zeal  and  constant  endeai 
for  the  welfare  of  men.  Ton  have  here  received  only  hinta  of  t 
trne  objects  and  parposes  of  the  Mysteries.  Hereafter,  if  yon  i 
permitted  to  advance,  yon  will  arrive  at  a  more  complete  nn< 
standing  of  them  and  of  the  sublime  doctrines  which  they 
Be  content,  therefore,  with  that  which  yon  have  seen  and  hi 
and  await  patiently  the  advent  of  ihe  greater  light 


XXIV. 

PBDJOE  OF  THE  TABERNACLE. 

Symbols  were  Hw  almost  uDircrsol  language  of  ancietit  theology. 
TTsoy  w«rc  the  most  obriotii  method  of  instructioo;  for,  liko  no- 
tuT*<e  borwlr,  they  ftddro»ed  the  nndt^rstniidiiig  tlu-ongh  the  eye; 
»n.«3.   the  must  ancient  expreuiong  denoting  commuutcutioD  of  re- 
li£r^*="u  knowledge,  signify  ocnlar  exhibition.    Tlie  Or&t  teocbera 
of       .Kuokind  barrowc-d  this  mcthtxl  nf  iustmclion;  and  it  corn- 
pi^  ^mhI  on  endless  store  of  pivgnonc  hierogIrphic&    These  lessoiu 
or    <:.he  oldon  time  were  the  riddles  of  the  Sphynx,  tempting  the 
<'''»x~ioa8bjr  their  qiiaintopss,  bnt  involving  the  p^rraonal  risk  of  the 
•^■v«*ntnroa»  interpreter.    "The  Ooda  themselves,"  it  whb  eaid, 
I*  <i.i  edoae  their  intentionii  to  tlie  wise,  but  to  fools  their  ieaoting 
'*     ■*-»  nintelligible;"  and  the  King  of  ihe  Delphic  Oracle  waa  said 
f*«*t     to  declare,  QOT  on  thu  other  hand  to  conoeaiv  bnt  emphatio- 
*^3r   Ut"  intimate  0t  signify.'^ 

""TTjc  Ancient  Sagi%  both  barbarian  and  Greek,  inrolved  their 

^^^^^ca.]iii]g  in  similar  indirections  and  eniguim;  tbeir  liissons  were 

^•^«a-ve)-ed  either  in  visible  symbols,  or  in  those  "parables  and 

*^*"lc  sayings  of  old,"  which  the  Israelites  considered  it  a  sacred 

'^^i'  to  band  down  unchanged  to  Baccessite  generations    The 

f  ^Ol-»natory  tokens  employed  by  man,  n-hetler  emblematical  ob- 

J^<2t.a  or  action*,  symbols  or  mystic  ceremonies,  were  like  the  mya- 

^    «.igns  and  portents  either  in  dreams  or  by  the  wayside,  suppoM-d 

^*   ^*  signlflcntil  of  the  intentions  of  the  Oods;  both  required  the 

^'■^     <jf  anxious  thought  and  skillful  interpretation.   It  was  only  by 

5*^*xn'cl  appre<;iaUon  of  nimlogouB  problems  of  nature,  tliat  the 

***    uf  Ut-avcn  could  be  understood  by  the  Dlriner,  or  the  lesaou 

*^^  ^Visdom  become  manifest  to  the  Sago. 

^'he  mysterii!!!  were  n  geries  of  aymboU;  and  what  was  «;ioJfc*» 

"■^r-*;  cunitiiitcd  wholly  of  accessory  eiplanations  or  the  act  or  im- 

"9^*  >    sacred  camnientiirlcs,  explanatory  of  established  symbols ; 

*^^h  little  of  those  indfpendent  traditions  embodying  physical  or 

Vion%l  ipcculatiou,  iu   wbiob    the  elements  or  plauela  weru  the 


373  UORAU  AKD  DOOXA. 

actora,  and  the  creation  and  re'volntions  of  the  world  were  ioter- 
mingled  with  recollections  of  ancient  events :  and  yet  with  so 
much  of  that  also,  that  nature  became  her  own  expositor  throogfa 
the  medium  of  an  arbitrary  symbolical  instruction;  and  the 
ancient  views  of  the  relation  between  tbe  human  and  diriDe 
received  dramatic  forms. 

T}iere  has  ever  been  an  intimate  alliance  between  the  two  sys- 
tems, the  symbolic  and  the  philosophical,  in  the  allegories  of  the 
monnments  of  all  ages,  in  the  symbolic  writings  of  the  priests  of 
all  nations,  in  tbe  rituals  of  all  secret  and  mysterious  Bocietiet; 
there  has  been  a  consbint  aeries,  an  invariable  nnifomuty  of  prin- 
ciples, which  come  from  an  aggregate,  vast,  imposing,  and  irae, 
composed  of  parts  that  fit  harmoniously  only  there. 

Symbolical  instruction  is  recommended  by  the  constant  and 
luiiform  usage  of  antiquity;  and  it  has  retained  its  influence 
throughout  all  ages,  as  a  system  of  mysterious  commnnic^oo. 
The  Deity,  in  his  revelations  to  man,  adopted  the  nae  of  material 
images  for  the  purpose  of  enforcing  sublime  truths;  and  Christ 
taught  by  symbols  and  parable^  The  mystcrioue  knowledge  of 
the  Druids  was  embodied  in  signs  and  symbols.  Taliesin,  de- 
scribing his  initiation,  says:  "The  secrets  were  imparted  to  me 
liy  the  old  Giantess  {Ceridwen,  or  /sts),  without  the  use  of  audi- 
ble language."    And  again  he  says,  "  I  am  a  silent  proficient" 

Initiation  was  a  school,  in  which  were  taught  tbe  truths  of 
primitive  revelation,  the  existence  and  attributes  of  one  God,  the 
immortality  of  the  Soul,  rewards  and  punishments  in  a  future  life, 
the  phenomena  of  Nature,  the  arts,  the  sciennes,  morality,  legis- 
lation, philosophy,  and  philanthropy,  and  what  we  now  style 
psychology  and  metaphysics,  with  animal  magnetism,  and  the 
other  occult  sciences. 

All  the  ideas  of  the  Priests  of  Hiudostan,  Persia,  Syria,  Arabia, 
ChaMEea,  Phcenicia,  were  known  to  the  Egyptian  Priests.  The 
rational  Indian  philosophy,  after  penetrating  Persia  and  Chaldien, 
gave  birth  to  the  Egyptian  Mysteries.  We  find  that  the  use  of 
Hieroglyphics  was  preceded  in  Egypt  by  that  of  the  easily  under- 
stood symbols  and  figures,  from  the  mineral,  animal,  and  vegetn- 
ble  kingdoms,  used  by  the 'Indians,  Persians,  and  Chaldfeans  to 
express  their  thoughts;  and  this  primitive  philosophy  was  th« 
basis  of  the  modern  philosophy  of  Pythagoras  and  Plato. 

All  the  philoso])hers  and  legislators  that  made  Autiqaity  illus- 


PnniOB  OP  THE  TABBBSACLK. 


373 


irioaa,  vere  pupils  of  tbc  initiation;  uidall  the  bcncficcTit  mvdi- 

ficntioiiB  In  Ihe  religions  of  thf  difli-iiMil.  jiooiil**  iiislructwl  ^Pthem 

wero  owing  to  Ibeir  institution  and  oxk-usiou  of  the  Div^tvrioa. 

Xn  Oi«  c\moa  ot  popular  supursiiu'ong,  thu^  tny8ti^rio«  uluite  k«^u 

rr^Ki  bom  lapalug  iuiu  nbikjiulc  bmiiehiu^is.    Zuruastvr  uud  Cou- 

/"Bxeiiis  drt'W  tlicir  doctrines  from  the  myeleniis.     L'lenieaBof  Alex- 

aa.»«dria,  aptaking  of  thu  Urcat  MvBttrii-e,  mivs:  "Here  <;iidii  all 

i  r»  -siruucioD.    Nature  and  all  tliioga  are  3t.-on  and  Icuuwd-"    Uud 

(X9«inil  truths  ulone  Iwt^n  taught  t ho  Initiuk-,  the  mviitorinfi  cnnld 

i»«*ter  have  dcwrvcd  or  received   the  muguiliuent  culogiiima  of 

CI-v  «  moft  oiilightcnod  men  uf  Antiqnity.— of  Piodnrp  Pluinrch, 

Ia»c3ciate4,   Dlodonig,    PImIo,    B[in[>idi'S,    Hucratc«,    Aristophaoiti, 

C7  i  ^^rro,   Eiiict^tRs,  Miirciis   Aur^lius.  and  otiiers; — philosophen 

l%<^'^h-  to  the  StKi-idotal  Spirit,  or  historiana  dcvoltd  to  Uic  inres- 

^j^^^uu  of  Truth.    fTo:  all  tbo  sciences  ircru  taught  llivrv;  and 

'U^  «:3M  (irul  or  writtoa  tniditious   hriofly  commonicatod,  Tbioli 

■"^•a-iitd  bai'k  to  the  Unit  ngu  of  tho  world. 

^xt-mtrs  «uil,  in  the  I'hxdo  of  I'lnto:  "It  voll  appcArs  that 

*^^  <-»«  who  eKtabliNhed  the  mysteries,  or  wcivt  fisSRinhlies  of  the 

***■"»  ii»ltd,  were  no  eontcmptihl«  pi'rfiona;g(vi,  hot  men  of  gnel 

^  trhu  in  the  I'arly  nffcts  strove  to  [each  iia,  under  enigniasi 

'      -'•■  .,^.  who  eball  go  to  the  inri«iblc  rrglouG  without  being  pilri- 

^*''^,  will  he  pwcipilated  into  the  ahrss;    while  he  who  arrircs 

■*«sw,  purged  of  the-  iitainti  of  this  world,  uiid  ni>eomplished  in 

I       •  *~<ne,  will  bo  ndmittod  to  the  dwnlling-place  of  the  Deity  . . .  The 

[     '^  '  ft.iAled  iirt!  cttrtain  (o  attain  the  company  of  the  GuiU." 

Cr'rrU-xlatiifii  Proconfiul  of  Achuia,  a  man  rndowrd  vith  all  the 

'^'^uca,  aaid,  in  tJic  4lh  cwntury,  that  to  deprive  thu  Gn.i-kii  of 

*~*K  Sacred  Mysteries  which  bonnd  together  the  whole  human 

t^*.  would  ninke  life  inaupporliih[t>. 

I  nitialioa  wuh  uousiden-d  to  he  u  mjHtiuiil  ilt>ath ;  a  descent  into 

^*^    infernal* irgicnn,  where  ercry  polUilion,  and  the  atains  and 

^^  IxirTtciioni)  of  a  (xtrntpl  and  rvi!  lifu  wore  porgt-d  nwuy  by  lire 

*  *-i  watrr;  and  the  iH-rfect  Epapt  jsoa  then  said  to  be  rrgeneratetl, 

"*^  •■*»  hm,  restored  to  a  Ytnottittd  existonoo  of  i»/«,  light,  and 

•'***i''j/  and  phKMl  under  Iho  Divine  Protection. 

■A  now  langua^  was  adupti^^)  to  \\ivm  celebrations  and  also  a  laii- 

P^^l^  of  lih.Tagly|tliic8,  tinkuowo  to  any  but  those  who  had  re- 

^'  '■    '■  li ghost  Degree.     And  to  them  iillimately  were  ci(nliiie<d 

t'^-  ^,  the  tnurality,  nnd  tlic  political  power  uf  every  people 


374  MORALS  AND  DOOMA. 

among  wliicli  the  mysterieB  were  practised.  So  effectoally  iras  tbe 
knowledge  of  the  hieroglyphics  of  the  highest  degree  hidden  from 
all  but  u  favored  few,  that  in  process  of  time  their  meaning  wu 
entirely  lost,  and  none  could  interpret  them.  If  the  same  hiero- 
glyphics were  employed  in  the  higher  as  in  the  lower  degrees,  they 
had  a  diScrent  and  more  abstruse  and  figiirutive  meaning.  It 
was  pretended,  in  later  times,  that  the  sacred  hieroglyphics  utd 
language  were  the  same  that  were  used  by  the  Celestial  Deitiea. 
Everything  that  could  heighten  the  mystery  of  initiation  wu 
added,  until  the  very  name  of  the  ceremony  possessed  a  strange 
tharm,  and  yet  conjured  up  the  wildest  fears.  The  greatest  rap- 
ture came  to  be  expressed  by  the  word  that  signified  to  pass 
through  the  myateries. 

The  Priesthood  possessed  one  third  of  Egypt  They  gained 
much  of  their  influence  by  means  of  the  Myateries,  and  spared  no 
means  to  impress  the  people  with  a  full  sense  of  their  importance. 
They  represented  them  as  the  beginning  of  a  new  life  of  reason 
and  virtue :  the  initiated,  or  esoteric  companions  were  said  to  enter- 
tain the  most  agreeable  aiiticiimtiona  respecting  death  and  eter- 
nity, to  comprehend  all  the  hidden  mysteries  of  Nature,  to  have 
their  souls  restored  to  the  original  perfection  from  which  tnau  had 
fallen ;  uiid  at  their  death  to  be  borne  to  the  celestial  mansions  o£ 
the  Gods,  The  doctrines  of  a  futiii-c  state  of  rewards  and  punish- 
ments formed  a  prominent  feature  in  the  mysteries;  and  they 
were  also  believed  to  assure  much  temporal  happiness  and  good- 
fortune,  and  aft'urd  absolute  security  against  the  most  imminent  , 
dangers  by  land  and  sea.  Public  odium  was  cast  ou  those  who 
refused  to  be  initiated.  They  wero  considered  profane,  unworthy 
of  public  employment  or  private  confidence;  and  held  to  be 
doomed  to  eternal  ptinishmeiit  us  impious.  To  betray  the  secrets 
of  the  Mysteries,  to  wear  on  the  stage  the  dress  of  an  Initiate,  or 
to  hold  the  Mysteries  up  to  derision,  was  to  incur  death  at  the 
hands  of  public  vengeance. 

It  is  certain  that  up  to  the  time  of  Cicero,  the  mysteries  bUU 
retained  much  of  their  original  character  of  sanctity  and  parity. 
And  at  a  later  day,  as  we  know,  Nero,  after  committing  a  horrible 
crime,  did  not  dare,  even  in  Greece,  to  aid  in  the  celebration  of 
the  Mysteries ;  nor  at  a  still  later  day  was  ConBtautine,the  Christian 
Em[>eror,  allowed  to  do  so,  after  his  murder  of  his  relatives. 

Everywhere,  and  in  all  their  forms,  the  Mysteries  were  funereal ; 


PBIXCB  OF  THE  TABEBVACLE. 


375 


ru 


■  ^3.    celebrated  thi;  mystical  d«alh  and  rcstoruliou  to  life  of  some 
■V  5  j»  or  hi? roic  pereonage :  and  the  detuila  of  Lhu'  K-gend  and  Lli« 
<L»^z3i^  of  iLv  deai.b  Turted  Id  the  diBMrunt  Couatnca  tfltere  the 
'htM.  ^^  ^iUTieB  Were  ptactiaed, 

']ivii*i'X[>l»iiutioii  belongs  botl)  to  asliunomy  and  mythology; 
«t'C%  <=V.    tbc  Lo^-iid  of  the  Uast«r's  Degree  is  bat  anotbot:  form  of  tbat 
c>  C*        Chs  3iy)it«riea,  reacbing  back,  in  one  sb&pe  or  oLber,  to  the 
«t«!t  autiquity. 

Tii'tlicr  Egy|it  nriginateci  tho  legend,  or  borrowed  it  from  Indiu 

Jlioldu-ti,  it   id  now  iujiKHtaiblu  to  know.     But  tbc  Hebrews 

iicd  Uut  Mysteries  from  the  Egyptians;  and  of  courw  vrere 

ibar  wilb  Ihir  Ugcnd, — known  ait  it  was  to  those  Egyptian 

I  *i  »  «:,  jait'a,  Jogi-jih  iHid  Mose^    Ic  was  the  fable  (or  rather  the  trulU 

•sloCfcpd  in  Hlb'jfory  mid  figures)  of  Osiris,  the  Nun,  S«uroo of  Light 

**-«»<l.     Priiioiple  of  GiH)«J,  and  Typhox,  the  Principle  of  Diirknoga 

'*'**«.l.    Eril.     In  all  Uie  faietories  of  the  Gods  and  Heroes  lay  couched 

'^^^^1   hidden  astro iioniical  details  and  the  history  of  the  operatioas 

**^     "V-iable  Nature;  ami  those  lo  their  tarn  were  also  symbols  of 

■^^^ber  and  profonudcr  trnths.     None  but   rude  uncnldvated 

*  **  *-<-*llect8  could  long  consider  the  San  and  Stars  nnd  the  Powers 

**  *"    ?»Jiitiiri'  ag  I^ivine,  or  an  fit  object*  of  Hnnian  Worship ;  and  they 

^ill    cdiwidcr  ihcin  so  while  the  world  lostg;   and  crer  remain 

'S'kiorant  of  the  great  Spiritnal  Tnitha  of  which  these  are  tlie 

■**02-<>gl¥iiliic8  iiiid  cspressitinsL 

-A,  hritf  ^nmniary  of  the  Egyptian  legend  will  serre  to  show  the 
J«:*«»cl  iag  idea  on  which  the  Mysteries  among  the  Hebrews  were 

Odris,  aaid  to  hare  been  an  ancient  King  of  Egypt,  was  the 
^un  ;  iinil  Jsis^  hin  wift,  tbc  Moon:  and  bis  history  reoountft,  in 
P*>fef  ioul   and  fijiiiniuvt"  ityJi-,  the  aiiiiuiil  jouniey  of  the  Great 
•***Hiiijary  of  lltiivtn  lbi'oiit;h  the  diQWi'nt  Signs  of  the  Zodiac 

Iks  ibe  absoQce  of  Osiris,  Typhoii,  Mb  brother,  filled  with  cuvy 

""•l    I'  ■'         ■  'ghl  to  usurp  his  thronc!  but  his  plana  were  Driis- 

*ta.l.  .      .  Then  he  rwolved  Ut  kill  Osiris.    This  he  did,  by 

t*W  inkling  him  to  enter  u  coflli]  or  Karcuphague,  which  he  then 

Duuja;  intti  the  Nile.    Afli-r  a  lung  seai-cb.  I<ia  found  the  body,  and 

M»«jrtil«]  it  iu  ilicdepthsofafureat;  butTyphon.  Ending  it  tbt-rL-, 

en^  it  iatu  fuurtefa  pieces,  and  £cattea*d  them  hither  and  thitbcr. 

\ft<*r  i«dioo»  acareb,  Isis  found  thirteen  piect-s,  Ihw fiabt-a  having 

naXva  the  other  (the  privates),,  which  she  replaced  of  wood,  and 


S76 


MORALS  AMD  DOOVA. 


i 


buried  the  bocljr  at  Pliilie  ;  where  a  tf>ni]ile  of  8ar]>(is«mg 
oenoe  was  erected  in  honor  of  Osiris. 

Iiiii,  aided*  hj  her  son  0ms.  Ilorua  or  Har-ocri,  vaired 
Tjplton,  slew  him,  reigiicd  gliiriuunly,  ^ud  at  her  death  w: 
united  to.h.er  husbatid,  in  tlic  tfikme  iouib. 

Tjpbon  was  rvprc-seatcd  as  bom  of  the  earth ;  the  upper 
hi«  body  covered  with  ri-atbi-rg,  in  etutnre  eeadiitig  ihn  qJouJi 
arms  and  logs  covered  with  scolci,  Mrpont«  darting  trom  b 
tvery  side,  and  fire  dashing  from  hu  mouth.     IIorii«,  vbo  wd 
slapug  hiin,  became  the  God  of  the  Snn.answering  lu  theO 
Apollo;  and  Typbon  ia  but  tlie  anagram  of  Python.  th«  gn«i 
fiOTpcnt  elaic  by  Apollo. 

The  Word  Tvphou,  like  Kvc,  signifles  a  $erpeni,  and  lift.*  flr 
its  form  the  £erpcut  gymbolizes  life,  whioh  circulalcn  llinrn^  til 
unture.  Wlieii,  toward  llie  end  of  uutunm,  the  Woman  (Vitgof. 
iu  the  couatellations  seems  (upon  the  Ohaldsau  sphere)  to  enA 
with  her  heel  the  head  of  the  servient,  Uiia  ligurc  forctdh  Ite 
cooling  of  winter,  during  which  life  seems  to  retire  Qrom  all  b<inffk 
and  no  longer  to  eireuliitu  thrutij^h  nutiire.  This  is  wItT  Ttiibn 
cignitied  ul5o  a  iier{>cut,  the  ^vmbul  uf  winter,  whioh,  iu  Che  Caiholio 
Tcmplcj^  U  I'epresented  eurronudlng  tlie  Tem-ntriiU  Globe,  thick 
AiimiQiinia  the  beuveuty  CTote,  cuiblLin  uf  rL-di-mption.  Utbevw' 
Typhnn  isdrrivcd  fmm  Tnpoui,  it  signiGi-^  a  tree  which  pindw*' 
apples  {mafa,  evils),  the  Jewish  erifrin  of  the  fall  of  man.  Tqiliaa 
nieaas  also  one  who  snpplunrs,  and  Hignifies  the  human  pMuM 
which  eipcl  from  our  hearts  tho  Iei>#^iue  of  wisdom.  In  tht  Kg^ 
tian  Fable,  Im  wrote  the  sacivd  word  for  tJie  instruction  of  an* 
and  Typhon  etTaoed  it  as  fast  an  she  wrote  it.  In  morals,  hit  taf 
signilies  Pride,  Ignorance,  aud  Falf^ood. 

When  Im  Snt  found  the  body,  where  it  had  fioated  asburc  nctr 
B^bloa,  a  shrub  of  erica  or  (nmiu-isk  oeur  it  Iiad,  by  the  virra*'  of 
the  body,  shot  up  into  a  troe  around  it,  and  pruteclcd  it^so' 
hencs  our  sprig  if  acacia.  Isis  was  also  aided  in  her  it-an-ti  b; 
Annbis,  in  the  abafw  of  a  dog.  lie  was  Sinus  or  Uie  Dug-tiur^ 
tho  friend  and  eonnsellor  of  Osiriit,  and  the  inventor  of  langH^ 
grammar,  astronomy,  surreying,  aritlimetic,  mnsic,  and  D^dii*' 
wicDce ;  the  first  maker  of  laws;  and  who  taught  the  worship  <^ 
the  Oodi^  and  tb«  building  of  Temples. 


rnl^iCB   OF  THE  TAIlRSNACLr- 


sw 


'n  the  Mjueiies,  the  oailing  of  tlie  bodjr  of  Osiris  up  ia  Ow 

C2li«j-«t  or  urk  wus  tcmivd  the  aphanicm,  or  (lignppearanoi*  [of  tljt' 

t^u.  xa  *L  Uic  WiuUjr  Solstice,  below  the  Tropic  of  CapricoruJ.  and 

t  C.S:x<3  reooTorj  of  tbo  (ILil'cirrat  parts  of  bis  bodj  bj  Isis,  ibe  Humais, 

*'^i"     -findiDg.     ThflCandiiiaU;  Wtut  tbrough  a  ceroinotiy  pepix!(»nti»g 

^tl»  i-^  in  oU  tho  Myetyries  ovorywla-re.    Thtj  main  facta  ia  the  fahlc 

'<9  X'**  tbi^  BUtne  in  all  countrios;  aiid  tlic  prominent  Deities  wctt' 

fs  ■*"  «-  ryvlivxv  a  male  anil  a  fi>u;a]e. 

X  ij  Kgypt  they  were  Oairis  anil  Isis:  in  Inilia,  Mahadeva  and 

'AattTDDi:    iu    Dia'DiLia,  IbuQimuz  (or    Adtitils)    uud    A^tart?. 

HThrygia,  Atys  and  Oybele:   in  Persia,  Mitbraa  and  Asia:  in 

>-V:xKiUinuv   and  Grecoc,  BionnEos  or  Sobaxctia  ami  Rbes:    ia 

^z  'tain,  Uo  and  Cehdw«ii;  and  ia  ScaudiiiaTia,  U'oiico  it&d  Frea; 

)     io  vTcry  iastanOQ  these  Diviaitios  irpreecnted  the  Snu  and 

'-     Moon. 

tlJ^P  Mystwiec  of  Osiris,  IkIs,  and  HoruK,  svcm  tij  buTQ  lieen  the 

•"*o^Ji>|  at  all  the  otbvr  CfrtmonieM  of  iuiUatian  Bubwquently  eiitab- 

|**-^t».«I  amuug  tbo  diQtn;nt  peoples  of  the  old  world.     Those  of 

^^T*  and  Cybdo,  oolcbruted  in  Pbrygia;  those  of  Ocres  and  Pro- 

.  at  Klcnxis  and  niaay  other  placc-a  in  Un.i:cct  were  hot 

1    ....  ijf  UiciD.    This  vc  Ic-ora  from  Plutarch,  Ulodorus  Siculn^ 

!loaUae,and  othor  writun;  and  in  the  abacnoe  of  direct  Voiti- 

****^tty  KhDiild  QoooMorily  infer  it  from  ilie  sinnUtricy  of  the  advea- 

t^>i  i-vi  of  tbfj«  Deiti««;  for  the  ancieota  lidd  that  the  Ceres  of  the 

^^x*«?fka  vfta  the  same  as  the  Isis  of  the  Egyptians;  andDionusot 

jo«*    Rnccbiid  as  Oftirie. 

X  u  Lhu  l«{;eiid  of  Osiris  aud  Isis.  as  given  by  Ptatarcb,  are  many 
^«-*t««tIi  and  circnmi<taTioo«  other  than  tboee  that  we  haTv  briefly 

*■       tl;  unci  »1]  of  which  w«  now!  uot  repeat  liere.    Osiris 

'  J  hinfiiiitiT  lius;  and  labored  publicly  with  huT  to  ameliorate 

*tio  lilt  of  men.  lie  laugbt  th«m  a^'ricultun-.  while  lu*  invented 
.  ™w>-«.  Hi-  huilt  tomplfs  lu  theGoda,  uud  e^lublitiiK-O  tla-ir  worship. 
^»t.|i  wcTt  ihc  jwitrouB  of  artiaU  uud  their  useful  iiiTeutioaa;  and 
'■tvwiuecd  the  uec  of  ir<in  for  dcftiwiTe  weapons  atid  implemeuta 
vf  a»yririiltiir<'.  and  of  ^Id  to  iidorn  the  t.-mplea  of  the  Goda.  He 
^*^ii  t  Hirih  wirJ)  ail  army  to  uontjuer  men  (o  ciTilizatiuii,  teaching 
tb^    {vople  whiflh  be  ovrrcnme  to  plant  the  Ttae  and  mw  j^rain 

^JT^bon.  hia  brother,  slew  hiai  wbuu  the  enn  wa«  iu  the  sign  i>f 
0^  BooTpioD,  that  ia  to  say,  at  the  uuttunnal  c<iaiDox.    Th«y  bad 


378  VOBAU  AND  DOaiCA. 

been  riral  claimants,  eays  Sjnesius,  for  the  throne  of  "Egyyt,  m 
Light  and  Darkness  contend  ever  for  the  empire  of  the  irorld. 
Platarcb  adds,  that  at  the  time  when  Osiris  was  slain,  the  mocm 
was  at  its  fiill ;  and  therefore  it  was  in  the  sign  opposite  the 
Scorpion,  that  is,  the  Bull,  the  sign  of  the  vernal  equinox. 

Plutarch  assures  ns  that  it  was  to  represent  these  events  and 
details  that  Isis  established  the  mysteries,  in  which  thej  were  re- 
prodnced  hj  images,  symbols,  and  a  religious  ceremonial,  whereby 
they  were  imitated :  and  in  which  lessons  of  piety  were  given,  and 
consolations  nnder  the  misfortunes  that  afflict  us  here  below. 
Those  who  instituted  these  mysteries  meant  to  strengthen  religion 
and  console  men  in  their  sorrows  by  the  lofty  hopes  found  in  i 
religious  faith,  whose  principles  were  represented  to  them  coveted 
by  a  pompous  ceremonial,  and  under  the  sacred  veil  of  alle^iy. 

DiodoruB  speaks  of  the  famous  columns  erected  neax  Nys^  in 
Arabia,  where,  it  was  said,  were  two  of  the  tombs  of  Oairis  and 
Isis.  On  one  was  this  inscription :  "  I  am  Isis,  Queen  of  this 
country.  I  was  instructed  by  Mercury.  No  one  can  destroy  the 
laws  which  I  have  established.  I  am  the  eldest  daughter  of 
Saturn,  most  ancient  of  the  Gods.  I  am  the  wife  and  sister  of 
Osiris  the  King.  I  first  made  known  to  mortals  the  ase  of  wheat 
I  am  the  mother  of  Orua  the  King.  In  my  honor  was  the  city  of 
Bnbaste  built  Rejoice,  0  Egypt,  rejoice,  laud  that  gave  me 
birth!"  .  .  .  And  on  the  other  was  this:  "I  am  Osiris  the  King, 
who  led  my  armies  into  all  parts  of  the  world,  to  the  most  thickly 
inhabited  countries  of  India,  the  North,  the  Danube,  and  the 
Ocean.  I  am  the  eldest  son  of  Saturn  :  I  was  born  of  the  brilliant 
and  magnificent  egg,  and  my  substance  is  of  the  same  nature  as 
that  which  composes  light.  There  is  no  place  in  the  universe 
where  I  have  not  appeared,  to  bestow  my  benefits  and  make  known 
my  dieeoveries."    The  rest  was  illegible. 

To  aid  her  in  the  search  for  the  body  of  Osiris,  and  to  nurse  her 
infant  child  Horus,  Isis  sought  out  and  took  with  her  Anabis,  eon 
of  Osiris,  and  his  sister  Nephte.  He,  as  we  have  said,  was  Sirius, 
the  brightest  star  in  the  Heavens.  After  finding  him,  she  went  to 
Byblos,  and  seated  herself  near  a  fountain,  where  she  had  learned 
that  the  sacred  chest  had  stopped  which  contained  the  body  of 
Osiris.  There  she  sat,  sad  and  silent,  sheading  a  torrent  of  tears. 
Thither  came  the  women  of  the  Court  of  Queen  Astarte,  and  she 
spoke  to  them,  and  dressed  their  hair,  pouring  upon  it  deliciously 


PRIXCK  Of  THE  TADKRHACLB. 


873 


p»c%irf  limed  ambrosia.  This  kDown  to  the  Qne«ti,  Inis  was  engaged 
m^  vm  urec  for  her  child,  ia  the  puhKie,  one  of  tho  colnmnii  of  which 
iw*^^»  made  of  tbe  erica  or  tamarisk,  that  hud  grown  up  over  the 
cTx^at  containing  Osim,  cut  down  by  the  King,  and  unknown  to 
bins.,  still  enclosing  tb«  chcet:  vhich  column  Isis  afterward 
dc*-nnande<l,  and  fh)m  it  cxtractod  the  chest  and  the  bwij,  which, 
t-ta ^  latter  wrapped  iQ  tliin  dropeij  and  perfumed,  gho  camod  away 
iwit-b  her. 

3%lne  Masonry,  ignorant  of  its  import,  still  retaias  amongitscm- 

l>lcsz-ns  one  ofa  woman  weeping  over  a  broken  column,  holding  in 

I'lte'r'   liand  a  branch  of  acaoia,  myrtle,  or  tatnartek,  wbile  Time,  vrc 

^^^    "told,  stands  behind  heT  combing  out  the  ringlete  of  her  hair. 

"^^^    need  nntrepeattheTapidandtrivialexplanation  ther0given,of 

^l^M    npresontation  of  /m,  weeping  at  Bybloa,  over  the  column 

^<*r-ra  from  the  palaco  of  the  King,  that  contained  the  body  of 

^-^Str-ie,  while  Horu^  tho  God  of  Time,  pours  ambrosia  on  Lcr 

^^otliing  of  this  reciUil  was  lii!«torical;  hot  the  whole  vaa  an 

»ll«*gorT  or  sacred  fiablc,  containing  a  meaning  kno-flrn  only  to 

tboee  who  were  initiatwl  into  the  mysteries.     All  the  incidcnta 

^^r*  aatronomicjil,  with  a  meaning  still  docper  lying  behind  tltal 

^*I>lanation,  and  so  hidden  by  a  double  Teil.    The  mysteries,  in 

"^liich  these  incidenta  were  represented  and  explained,  were  like 

'*"**0«e  of  Wfosis  in  their  objecU  "if  which  Piiufianiiis,  who  was  Ini* 

****t*d,  sayfl  that  the  Greeks,  from  the  remotest  antiquity,  regarded 

^  h  ozn  M  Uie  best  calonlated  of  all  things  to  lead  men  to  piety :  and 

"^'^etotle  says  they  were  the  moBt  valoable  of  all  religious  inatitn- 

~^^»u,  and  thus  wore  oallod  mysteries  par  exoellenoe;    and  tho 

'^^'Riple  of  Eleusis  was  regurdeid  as,  in  «ome  sort,  the  oommou 

*^^4^<:tmu7ofthQ  wboleearth,  where  religion  had  brought  together  all 

*^«*>t;  was  most  imposing  and  most  august 

"X^he  object  of  all  the  mysteries  was  to  inspire  men  with  iMoty, 
***^  to  console  them  in  the  miseries  of  life.    That  ooasohitioo,  so 
^"*>»dpd,  was  the  hope  of  a  happier  ftitare,  and  of  passing,  after 
^*^th,  to  a  state  of  eternal  felicity. 

C3iceT0  says  that  the  initiata^  not  only  receirod  lessons  which 

^***fc«3e  lifo  more  agreeable,  bnt  drew  from  the  ceremonies  happy 

™*TH»for  the  moment  of  death.    Socrates  saj's  that  those  who  were 

***    fcrtnnatc  OS  to  bo  admitted  to  tho  myetorice,  possosBed*  when 

^f'ng,  Uio  most  glorious  hopes  for  otermty.    AristtdM  aaya  that 


880 


HORALS   AMD   DOGMA. 


thej  not  only  prociiro  tho  TnitiBtes  consolatiottB  in  the  present  1'^; 
Rnd  mciinB  of  dfUvcriinoe  fh>iti  the  great  wcjglit  of  their  erils,  ^^ 
ttlso  th«  prccioas  adrantagt  of  paseing  after  death  to  a  ha{i(>w 
state. 

Isis  wiis  the  Godden  of  Saui ;  and  the  hmotts  Poft«t  of  Liglitf 
w»8  cflpbrafpil  th^re  in  hnr  honor.      There  were  celebrated    tht 
m^yitterics,  in  which  were  represented  the  desUh  aod  mbtequint 
retitonitioQ  to  Ufa  of  tho  God  Osiris,  in  a  aeoret  ccrcmonjr  ui 
8c<.'nic  r«pr<>e<^ntatioa  of  his  EafTmnge,  collod  tho  UjBtcnei  of 
Night. 

The  Kmg8  of  Egypt  of\on  eierciied  the  functions  of  the  PriN(> 
hood;    sn^  thi>T  were  initiated  into  the  ^acivd  sdcooe  ai  txn 
as  (hey  ahtiiiue<l   the  throne.    80  »t  Athens,  the  First  Mi 
tnte,  or  Aroh»n-Kiuf,  superintended  the  mysteriea     Tliie  vu 
imagp  of  tho  nnion  Ihnt  oKistfd  between  the  PnVsthood  and 
alty,  in  thoMe  eiirly  times  when  logiglalora  and  kings  goaght 
religion  a  pi>lent  politicHl  iiiglrumeiit. 

Herodotus  aaya,  8i)euking  of  the  reasons  why  antnuls  wm 
Bed  in  Egypt:  "If  1  wert-  to  t-xpluin  these  reaaona,  I  riundd 
.led  to  the  di«cloeitrc  of  those  holy  mnttfrs  which  I  jiarli 
wish  to  avoid,  and  which,  but  fmm  nece^ity.  I  nhnald  not 
eliscnwcd  at  all"    So  hc'say^,  "The  Eg-yptiana  hareai  San 
torob  of  a  Ci-rtain  peraonage,  whom  I  do  not  think  ntyaelf 
ted  to  upedfy.    It  is  tM>hiiid  the  Temple  of  Minerrat"    [The 
tor,  so  cal1»l  by   thu  Qrt-L'ks,  was  really  Isis,   wbof»  «« 
often-cited  enigmatical  iuscriptiou,  "  I  ant  what  vni  and  is  and  i> 
t^  come.     Ko  niorlwl  huth  vt-t  unvwled  me."}     So  o^ oin  hPiaW' 
"ITimn  lhi«  lake  are  rcpvescuteU  by  night  tho  accidents  «l>''* 
buppcncd  to  Iiirn  whom  I  dare  not  name.    The  Egyptiati  ciB 
Ihom  their  nivst'^rifa.     Conc^'ming  the«e,  at  the  mme  time  that  t 
eonfcjis  mysi'irsiilHcirntly  infomifid,  1  feel  mysulf  ouni|>(>ll'Nl  lo  !• 
silent.    Of  ihe  ocrcnionie*  also  in  hnnor  of  Crrcs,  I  may  nol  ttfr 
tnretoqieak,  fhrther  I  him  theoliligatj<insi)rn-li;;ion  will  allow 

It  [s  easy  to  sec  whul  was  the  grvat  object  of  initiation  and 
mysteries;  whose  first  and  greutest  fruit  whs,  as  all  tti*  ib< 
Iniiify,  to  civilise  Mvage  honlos,  tu  euften  their  ferociou 
ti>  intrudnee  among  them  social  inlercour^,  and  lead  thsn 
way  of  life  more  worthy  of  men.    Cicero  cotuidcra  tlie  esU 
nent  of  tht-  Kluusiiiinu  myt^'Hi'S  lo  lx>  the  great^aL  of  all  the 
edts  ooiifcrred  by  Atlieas  on  other  commoDWaaltbe ;  Uieir 


rntxcE  OP  TUB  taubbmaclr. 


881 


^r  £  ng  bocn,  he  M.VBf  to  civiliiw  maa,  sarten  their  surage  uiid  tetxt- 

w%JM.»  manners,  and  tvautt  them  tbc  tnic  principli-8  of  iiiur»I«, 

■l».m<2li  initicth  nun.  into  the  only  kiud  of  liru  worthy  of  him. 

^'I'lkO  eamc  philo-^iptiio  orutor,  in  n  pnsMg^e  where  he  upo«troptiis«8 

■JL-^k-i  and  ProRprpinn,  itays  that  mnnkind  ovi^i  thencOoddecscathe 

fl  t-x««:.   i-Ifmi-iitit  iif  moral  life.  v»  well  as  the  lirKt  mi-iiii!>  nfiiu.'iU'tiiLnoe 

!►!*    i»l)jjficsl  lifv  ;  knowlwlge  of  Ihe  laws,  regulation  of  morals,  und 

I  tl'ko^tc  esampica  of  oiviliKulion  which  hiiri;  impmred  the  mnDnm 

[oC  z-arm'.'n  nmi  Httcs. 

T^nrchui  in  EiiripidM  HOTS  to  P«nthcne,  tb&t  hie  tiiw  ingtittrtion 
(.tt»^  DionTgiac  MvRtopii'fl)  deserved  t-o  he  known,  aud  that  one  of 
i^v  grout  advaiitiijrra  n'a.«.  Ihiit  it  proscribed  all  impiiritT:  that 
tftae^M  wvre  the  Mvslrries  of  Wifsdwrn,  of  which  it  would  be  impm- 
'^^'U  t;  to  Bpoiik  to  persons  not  initiaiod  :  thnt  thej  vers  e«tabltsbed 
•■''^"^1(2  Ih.'  Urtrlpiirijins,  whii  in  that  ehowed  greatwr  wisdom  tbna 
tl»«»    <ir*cks,  who  liiid  not  Tct  receired  Ihem. 

T^hit  iUjoWo  oi.>j<?cl,  political  and  religion*,— <nie  teaching'  oor 

'^  " "  "    ■        men,  and  th«  other  what  we  owe  to  the  Ooda ;  or  rather, 

'  '  Tor  Ihi*  HutU  L'lilL'ulat I'd  lo  muintuin  thut  whioh  weowetfafl 

1t»Mra,  IB  FoaDd  in  that  well-known  rorse  of  Virgil, horrowcd  b;him 

^om  the  ern-mcinres  of  iuilialiun:  "  Teucli  me  to  respect  Jnatice 

u.itd,     tJie    UutU.''      Thi^    %rviit    lesson,    which    the    Hteropiiant 

impressed  on  thft  Initiates,  after  tbc-y  had  witneflsod  a  repreeenta- 

tion  of  the  Infomal  regions,  the  Poet  places  after  his  descriptioa 

»J<  tlii-diaVTwdt  ptiulshmenla  aufferwi  hy  the  wicked  in  Tarlanu, 

nnJ  imn«!<litttelj  ufliT  the  description  of  that  of  Sisyphue. 

T*  ,^,  likewise,  ut  the  closo  of  the  rr{)rc9cutation  of  the 

r"'  of  .Siityphna  and  the  dituj^htcrs  of  ThmaiUi  in  tbo 

Tuapic  M  Delphi,  tnakee  this  rcllectiou ;  thut  the  crime  or  im- 

l^t-^  which  in  them  hud  chiellj  merit^'d  this  pnaiAbment,  was 

tb»  omicmpt.  whioh  thev  hati  dhowu  for  Ihe  irvsteriiJS  of  J^lcnsis. 

Fhhb  ihi*i  ri'declioa  of  Paoiftnlas.  who  wusnn  luitiute,  it  is  easy  to 

mf*!  ttaat  the  Pri««te  of  Kleiiei?,  who  lauglit  the  dugtna  of  patiisb- 

riful  in  Tiirtams,  inclnded  among  the  great  cnnit«  deftcrviiig 

I '     juniiilimeiits,  cout«^mpt  for  and  disregard  of  the  Holy  My^ 

t..-j.,;  whos<>  object  was  to  l«id  men  lo  piety,  and  th«r«br  to 

rojiwt  for  jiwtici-  and  the  hiwa,  chief  object  of  Uieir  institution,  if 

nat  tli«  only  one,  and  t*i  which  the  neeils  and  intiTi'W  of  religion 

it«*If  wrre  subordiDnl*? ;  hince  the  latter  wiw  bnt  a  meanji  to  l«ad 

more  Rircly  tn  the  fonm-r;  for  tliu  whole  forw:  vf  R-ligions  opiu- 


3S2  M0EAL5  AND   DOGMA. 

ioDs  b^iDg  in  :rir  baoJ:  of  ihe  legislators  to  be  wielded,  tbej  weiv 
enrf  of  Wing  be:ier  obc-Ted. 

Tfafc  MvswriTrs  viK  not  merely  simple  lustrations  and  the  obsei^ 
vation  of  som^  arbirrarr  formnlas  and  ceremonies;  nor  a  meansof 
remiuding  men  of  th-:-  ancieot  condition  of  the  race  prior  to  civili- 
zation:  but  ibev  led  m^-n  to  piety  by  instmctioa  in  morals  and 
as  to  a  future  life :  which  at  a  very  early  day,  if  not  originallj, 
f'>nni:'d  the  chief  poriion  of  the  cepemonial. 

Symbcils  were  used  in  the  ceremonies,  which  referred  toagricaU 
ture,  as  Masonry  lias  prc-serred  the  ear  of  wheat  in  a  symbol  and 
in  one  of  her  words:  but  their  principal  reference  was  to  astrono- 
mical phenomi-na.  Much  was  no  doubt  said  as  to  the  condition 
of  brutality  and  dt.'gra(laiion  in  which  man  was  stmk  before  the 
institution  of  the  Mysteries :  but  the  alhieion  was  rather  meta- 
physical, to  the  ignorance  of  the  uninitiated,  than  to  the  wild  life 
of  the  earliest  men. 

The  great  object  of  the  Mysteries  of  Isis,  and  in  general  of  all 
the  Mysteries,  was  a  great  and  truly  politic  one.  It  was  to  ameli- 
orate our  race,  to  perfect  its  manners  and  morals,  and  to  restnin 
society  by  stronger  bonds  than  those  that  human  laws  impose. 
They  were  the  invention  of  tliat  ancient  science  and  wisdom  which 
exhausted  all  its  resources  to  make  legislation  perfect;  and  of  that 
philosophy  wliii-h  has  ever  sought  to  secure  the  happiness  of  man, 
by  purifying  his  soul  from  the  passions  which  can  trouble  it,  and 
as  a  necessary  conseiiuonce  introduce  social  disorder.  And  that 
they  were  the  work  of  genius  is  evident  from  their  employment  of 
all  the  sciences,  a  profound  knowledge  of  the  human  heart,  aad 
the  means  of  subduing  it. 

It  is  a  still  greater  mistake  to  imagine  that  they  were  the  inven- 
tions of  charlatanism,  and  means  of  deception.  They  may  in  the 
lapse  of  time  have  degenerated  into  imposture  and  schools  of  false 
ideas;  but  they  were  not  so  at  the  beginning;  or  else  the  wisest 
and  best  men  of  antiquity  have  uttered  the  most  willful  falsehoods. 
In  process  of  time  the  very  allegories  of  the  Mysteries  themselves, 
'i'artarns  iind  its  punishments,  Minos  and  the  other  judges  of  the 
dead,  came  to  be  misunderstood,  and  to  be  false  because  they  were 
so;  while  at  first  they  were  true,  hecanse  they  were  recognized  as 
merely  the  arbitrary  forms  in  whicli  truths  were  enveloped. 

The  object  of  the  Mysteries  was  to  procure  for  man  a  real  felic- 
ity on  earth  hy  the  means  of  virtue;  and  to  that  end  he  was 


PBiircE  OF  rriB  taurrnacle. 


Wi 


bui|^it  that  hie  soul  waa  immortal ;  uiid  thut  error,  gin,  and  \in 
taut  Qflwl*.  by  an  iuflexibk  litvr,  produce  theirconseqiienc^^s.  Tli« 
TQile  reitrc^Miit&ltoD  of  plijsicul  torture  in  Tarturug  wm  l)ut  ui 
iw^  or  tliv  c«rtBin,  anavuidiible,  eternal  C0Daequenc4,-s  tbat  flow 
%t  tbe  Inw  of  Ood'ft  eiiHOtni<^nt  from  tho  sin  f!omniitt>:^d  und  tbe 
viM  indulged  in.  THp  poetii  iind  mTstagngiies  Iiibored  to  proptt- 
£au-  tli^K  doctrines  of  tbe  itoiil'K  immurtality  and  the  crlnin  pun- 
ttfannit  nf  sin  and  rice,  and  to  accredit  tbcm  with  the  people,  hj 
tnebinj;  tlicm  tbo  former  In  tiioir  piK-niri,  and  the  latkr  in  the 
jocttiarive;  and  they  clotlK-d  IIk-u)  with  the  chnrmG,  the  one  of 
rwtn,  nod  the  oth«r  of  spentnclN  nud  magie  illusion?. 

iTbfT  painted,  aidtxl  by  all  the  i-osourcra  of  iirt,  the  virtuous 
m'l  happ;  life  after  death,  and  tlie  honors  of  the  frightful  prjs- 
uiuid««tined  to  punish  thcYicious.  In  the  eliadesof  the  sauctua- 
ri«i,  thrte  delights  and  horrors  vcre  exhibited  as  epeotacte^  and 
tivr  initiates  witnessed  religious  drumas,  under  the  name  of  iniiia- 
Im  sod  mgateries.  Curiosity  was  excited  by  secrecy,  by  tbe  dif- 
tcDlty  experienced  in  ohtaining  admiaKion,  and  by  the  tests  to  lie 
ntdergnne.  Tbe  candidate  was  amused  by  the  variety  of  the 
McBcT^.  the  pomp  of  the  decorations,  the  appliances  of  ma- 
chincri.  Uespect  was  inflpiml  by  the  gravity  and  dignity  of  the 
•ctoraand  the  majesty  of  the  cprcmoniiil ;  and  fear  and  hope,  sad- 
MHanU  delight,  were  in  turns  excited. 

The  Uicrophanti,  men  of  intellect,  and  well  understanding  the 
di^Mititiun  of  tho  people  and  the  art  of  controlling  tbeui,  used 
cnry  appliance  to  attain  that  object,  and  give  importance  and  im- 
pinrirenL-63  to  their  ccremomtia.  As  Ihey  eovert'd  thosi>  ceremo- 
'iiM  with  the  veil  of  Secrecy,  8o  tbcy  preferred  that  Nijjlit  should 
f^fnt  tbeoi  with  tti  wings.  Obscurity  adds  to  itnpa-esivc-ucss,  and 
Mriitt  illnsion ;  and  they  us-'d  it  to  pnxlnce  an  effect  npon  the 
Mualabed  initiate.  Thi'  oercmnnies  wt-re  condnctt'd  in  oarerns 
iinly  lighted  :  thick  grores  were  phinted  around  the  Temples,  to 
H^dnce  Uiat  gloom  tbat  impresses  tbe  mind  with  a  religious 

very  word  msattri/,  according  to  Dcmetrias  Phalercus,  was 
pborical  eiprtawion  that  denoted  the  secret  awe  which  dork- 
i  lod  gloom  inspired.    Tbe  night  nue  almost  ulwuy^  thf  time 
for  their  celfbreUou  ;  and  tlioy  were  ordinarily  termed  noc- 
/■nwr/ ceremoniefl.     Initiations  into  thv  Mygleriea  of  Samolhrace 
'  at  oigbti  IM  did  thu9e  of  Isis,  of  which  Apnteins  s]H-»ks. 
25 


,184  MORALS   ASD   DOfiMA. 

Euripides  makes  Bacchus  say,  that  his  mysteries  were  celebrated 
at  niglit,  because  there  is  in  night  something  aagust  and  im> 
posing. 

Nothing  excites  men's  curiosity  so  much  as  llTflterj,  concealing 
things  which  they  desire  to  know :  and  nothing  so  mnch  increases 
curiosity  as  ol)stacles  that  interpose  to  prevent  them  from  indulg- 
ing in  the  gratification  of  their  desires.  Of  this  the  Legislators 
iind  Hicrophants  took  advantage,  to  attract  the  people  to  their 
:^aiictuaries,  and  to  induce  tliem  to  seek  to  obtain  lessons  from 
which  they  would  perhaps  have  turned  away  with  indifference,  if 
they  had  been  pressed  upon  them.  In  this  spirit  of  mystery  they 
professed  to  imitate  the  Deity,  wlio  hides  Himself  from  onr  senee^ 
and  conceals  from  us  the  springs  by  whicli  Ho  moves  the  Universe. 
They  admitted  that  they  concealed  the  highest  troths  under  the 
veil  of  allegory,  the  more  to  excite  the  curiosity  of  men,  and  to 
urge  them  to  investigation.  The  secrecy  in  which  they  bnried 
their  mysteries,  had  that  end.  Those  to  whom  they  were  con- 
fided, bound  themselves,  by  the  most  fearful  oaths,  never  to  reveal 
them.  They  were  not  allowed  even  to  speak  of  these  important 
secrets  with  any  others  than  the  initiated;  and  the  penalty  of 
(loath  was  denounced  against  any  one  indiacreet  enough  to  revest 
them,  or  found  in  the  Temple  without  being  an  initiate;  and  any 
one  who  had  betrayed  those  secrets,  was  avoided  by  all,  as  excom- 
municated. 

Aristotle  was  accused  of  impiety,  by  the  Hierophant  Enryme- 
(lon,  for  haviug  sacrificed  to  the  mane's  of  his  wife,  according  to 
the  rite  used  in  the  worship  of  Ceres.  He  was  compelled  to  flee 
to  rhalcis;  and  to  purge  his  memory  from  this  stain,  he  directed. 
by  his  will,  the  erection  of  a  Statue  to  that  Goddess.  Socrates, 
living,  sacriticed  to  Esciilapius,  to  exculpate  himself  from  the  sns- 
))ici(»n  of  .Vtlioism.  A  price  was  set  on  the  head  of  Diagoras,  be- 
cause he  had  divulged  the  Secret  of  the  Jlysteries.  Andocide^j 
was  aeeu.«ed  cf  the  same  crinK-,  as  was  Alcibiiides,  and  both  were 
cited  ti»  imswer  the  ('harf,^'  before  the  inquisition  at  Athens,  where 
the  People  were  the  judges.  yEscliykis  the  Tragedian  was  accused 
of  having  re]>re5ented  the  mysteries  on  the  stage;  and  was  acquit- 
ted only  on  proving  that  he  had  never  been  initiated. 

Seneca,  comparing  Philosophy  to  initiation,  says  that  the  most 
saercd  ceremonies  could  be  known  to  the  adepts  alone  :  but  that 
nianj  of  their  precepts  were  known  even  to  the  Profane.     Such 


PBISCE  OF  TBE  TABEBSACLE. 


38.' 


*u  t£fr  case  viUi  thu  dootriae  or  a.  fntnn  life,  Bu<i  ii  atiit«  uf  rv- 

*ttig  and  ptiniahmunU  beyond  thv  gruvs.  Tlie  aocicut  li-gialatora 

i^)Uied  rbia  ductriiii.'  in  ihc  pomp  uf  a  tnvetoriontt  cvrL-monV,  in 

livaiic -words  and  magical  repreeeuutioiis,  to  impn-sa  upoD  tlio 

oiiad  tlie  tratbs  tbey  toiight,  by  the  strong  luflaencc  of  «tich 

*cvnio  ditplikTB  upon  the  n-mra  and  ima;*inatioti. 

in  lh«  MOic  way  they  timght  the  origin  of  the  sunl,  ite  full  l'> 

the  eorth  past  the  sphoirs  and  throngh  tbe  elements,  and  Us  final 

ftfiuTTi  V)  lln'  plttCtf  of  iti  tirigin,  nhen,  during  thi'  CHiitiiiiDinoe  of 

'V-s     union  witii  nuthlr  iniitt^-r,  the  KHcred  fire,  which  formed  its 

Ms^vxcc,  liad  contracted  no  stoin^  and  its  brightness  b.td  not  bM-n 

'MO»-i-»;d  l»y  fori'igii  pjirliclcu,  which,  dcnatnrs)i;(ing  Ui  wrigbcd  it 

lio  w  r*  (uid  dclflvvd  itfl  rv'(  lira.    Thcsit  mctophygiciil  idea*,  with  diffi- 

oolty  compri'hpndwJ  by  th*  muss  of  Iheinitiat*?*,  wt-rt-  rcprtrsentod 

y*y    f^  f;iiri'3,  by  symbol*,  and  by  nllcgoripal  analogio?  ;  no  id«i  Iwiug 

flo      u.lj»tniLt   Ihat  mirn  do  not  seek  lu  give  il  evpreesiun  by.  and 

tnMi  mIhIc  it  into,  eensible  images. 

'X'li.c  atlnM:tii>ii  nt  Pocrtvy  wae  enhnnrmi  liy  the  diflicully  nf  ob- 

l*»t»i»ig  ftdiuiKHuu.    0!»!iUclc6  and  Bnspeiiae  redoubled  curiosity. 

TH«a«  who  ftspiivd  to  th*  ioitiation  of  the  San  and  in  the  Jry8(«- 

rwa     of  Uiibnu  in  Perflia,   nndtrwent  many  trials.    They  oom- 

tnt'ttood  by  fiifij  li'st*  and  jirrived  by  dcgrws  at  thofic  that  verv 

woftt    cruul,  in  which  tbu  1if«  of  the  Candidate  was  often  endun- 

If"*"'-""!,     fingnry  Xazinnzcn  Ivnns  Hn-m /or/iirM  and  mytfir^Kn- 

i'f'iUvtitit.     Hm  uik-  cau  l»c  initiaiM).  ears  Snidiis,  until  afttr  he  hiu 

pruvoti,  by  (be  tno^t  terrible  triute,  that  be  pusecseca  a  virtnouB 

po«I.  cxi'mpt  from  the  sway  of  every  pajwion,  and  m  it  Wi'rc  ira- 

p«w»il»ie.    'I'horr  weri?  twelve  principal  t^st^;  iiiid  »onie  make  the 

iiuoilxtf  itirger. 

Tlio  irials  of  the  Rlentiiiiian  inltinHonii  were  n.it  tto  terrible ;  but 
tli«j-  -weTv  ft^scn  :  and  the  unspcnw,  above  all,  in  which  the  8»pi- 
rwt  wiu  fccpt  for  wvcrul  yciirs  [the  memory  of  which  is  retained 
ill  ICaaonry  by  the  agea  of  thoso  of  the  different  degn^es],  or  the 
inler\*iil  i^wi'en  admission  to  tho  \Hfer\oranA  initiation  in  the 
gnoi  xny«t«riirB,  was  a  siwcips  of  lortun?  to  tbe  cnriosily  which  it 
«f*»d*>sir*'d  t'l  exciio.    TIhib  tbe  Egyptian  Priosts  tried  Pythago- 
r»*  W'fore  admitting  liim  to  know  thf  secrete  of  the  aacred  science. 
^c  *iicevi,>ded,  by  his  incredible  paLieuoc  and  the  cuurag«  with 
wSi''b  ho  Biirui'tiinti'd  all  obatack'«,in  oblainiog  odmiBnion  to  their 
^.^i>^t-y  and  h.-ceivirig  their  ItMeoue.    Among  Lbc  Jcw8,  Lbc  Kan-ncB 


9B6 


UOEAU  AND  DODMA. 


1 


admitted  none  among  them,  nntil  iVicy  had  passed  thu  hsUofiM| 
onl  degiv-cs.  ^M 

By  initiation,  those  who  before  ircK/flhte-ei/ixeiu  only,  becar^ 
brothern,  cnnncptod  hy  o  cloaor  bond  tlinn  before,  by  ni«anA  ^"W 
rcIigiooR  tVotcniity,  which,  bringing  men  nearer  together,  uni  ■^ 
tltera  mnfi'  strongly:  and  t)ie  weak  and  the  poor  cnnU  more  re 
ily  iippefll  for  assistance  t«  the  powerfnl  and  the  wealthy, 
whom  Te1igiou8  associntion  ^are  tbeni  a  ctoacr  fetlow^ip. 

The  initiate  was  regarded  ta  the  favorite  of  the  Gods.    For 
alone  IlesveD  opened  it8   lr«a«nrei.    Fortunate  during  life^  bt 
oonid,  by  virtue  and  the  fuTor  of  Heaven,  promise  himself  sajlfr 
deatli  a»  etercial  felicilr. 

The  IVii-sts  of  the  Island  of  Snmothrace  promised  fiiiu 
winds  nnd  prosperoai^  vu^ti^i^  to  those  who  were  initiated.    Ife 
promie«d  them  that  Lho  CACtni,  and  Castor  and  PoUtii,  tUv 
OSCUKi,  shonid  appear  to  thptn  when  lho  Hlorm  raged,  and 
them  ealmR  and  smooth  seas:  and  the  Scholiast  of  Ariirtopli. 
caya  that  those  initiated  in  the  mysterios  th«re  were  just  meo, 
were  privileged  to  escape  from  gri-at  evila  and  tenipfsts. 

The  initiate  in  the  mystxrica  of  Oq>hcus,  after  he  was  pnn'l 
waa  ooDsidered  as  released  fmni  tht!  empire  uf  evil,  and  trin 
to  a  oonditioD  of  life  wbicli  gave  him  the  happiest  hopes.  "  I  bar* 
emerged  from  ovil,"'  he  waaiUiMh'  to  any, "  and  have  attained  good." 
Those  initiated  in  the  inystirie^  of  Kteusis  believed  that  the  ^cs 
blaied  with  a  pure  splendor  for  tliem  alone.  And,  as  we  sre  in  ti' 
case  of  Periolea,  they  flattered  themselves  that  Ceroa  and  ?mtf 
pine  inK|iir<'d  tliem  and  gave  them  wisdom  nud  oouiisel. 

Initiation  di^sipntvd  errors  and  bBDislK-d  misfortune:  antl  rfl* 
having  filled  the  heart  of  man  with  joy  during  life,  it  gave  fcin 
thfi  most  blissful  hopes  at  the  moment  of  di'alh.  WeewPtfl* 
the  Qoddesses  of  l-'leusis,  says  RocntteH.  that  we  do  nol  lead  W 
wild  life  of  the  earlicdt  men  :  and  to  Ihcoi  arc  due  the  tUttrn"K 
hopes  which  initiatinn  gives  us  fur  the  monieiil  uf  death  and  Iv 
all  eternity.  The  benefit  which  wc  reap  from  these  angostcsi*" 
noniea,  mya  Ariattdcs,  ia  not  only  present  joy,  a  delivcraiiei)  ■» 
enfranchisement  from  the  old  ilU;  but  also  the  sweet  hop«  «li>'* 
we  have  iu  death  of  passing  to  a  more  fortunate  state.  A^ 
Theon  saj'a  that,  participation  in  the  mysteriea  is  the  Qoest  of  iQ 
tbioga,  and  the  source  of  the  greatest  hlessinga  The  iiappitf** 
promised  there  was  tiot  limited  to  Uiis  mortal  Ufe ;  but  it  exteald 


roiKCE  or  rQB  tabebkaclb. 


38? 


m 


yuni  ibc  grave.    Tberc  a  new  Mfv  whb  to  oommcDCC)  daring 
'^icli  tbc  iQiiiiile  ww  tu  cujoy  a  hlitss  without  alloy  and  witbout 
iL    Tbo  Cor)'baDtiii  proniitod  cterutl  Urv  to  the  iiutiiit«B  qI  the 
lysteriw  of  Cvbele  and  Atj-g. 

ApnU^iaB  reprpKeots  Lucini,  while  stiU  in  the  rorm  of  an  as^  ai 
(In-M^ing  his  pmveni  to  Isih,  whom  he  spraksof  as  the  same  ai 
rt'*>.  Vpdtis.  Diinia,  and  PromTjtinc,  and  hm  illiiminul.iiig  the  valU 
uf  many  cilteo  BimullAiiu>u«]y  with  her  ft-miiiiuc  luetiv,  and  snb- 
iluting'  her  qoircring  light  for  tho  bright  raje  of  the-  Sua.    She 
ipuan  to  him  in  hi?  vleion  as  a  btiantiful  rcmaU,  "over  wbuse 
divino  ucck  ht-r  long  tbit'k  hair  bnng  in  gniccful  ringlets."    Ad- 
drrs^ug  him,  she  says,  "  Ttic!  psmil  of  UnivL-rai)  imliin!  alt^itdfl 
i)r    aill.    The  inialn-w  of    tbe   EI<Tiienl^  initiutive    genn  of 
itwnninna.  Supreme  of  Dcitiea,  Qaeen  of  departed  Spirits,  &rst 
huliitiuil  of  Ilitivcii,  and  uniftirm  ty|x-  of  all  the  Ooda  and  Ood- 
mtv,  |>r<i>]>itiatfd  by  tby  pruyers,  ie  with  thee.    Shi-  goveniB  with 
T  Dod  th«  Inminone  heights  of  ihe  tinnamc&t,  the  eulubriouR 
tba  ocean  ;  the  Mk-iit  dt'|>IortibU>  dt-plba  of  the  shades 
e  Solu  Dirinity  under  niatiy  fumu,  wui^hippMl  by  the 
iB^ot  notions  of  the  Karth  uadcr  many  titles  and  with  various 
ligioni!  rites." 

DirKitiiig  him  bow  to  proceed,  at  bl^^  festival^  to  m-obtain  bit 
umtn  ehnpe,  she  s&ys'.  "Throughout  rhc  entire  conr««  of  th« 
ntuiii<i<-r  of  thy  lifi*.  until  the  very  lost  breath  has  vanished  from 
y  lili.',  tlkiu  art  devwUtl  to  iny  sprtice  ....  tTndor  my  protection 
ill  ihj  life  he  happy  and  glorious:  and  when,  Iby  dayj>  hetng' 
t,  (liDU  sliutt  deso-lid  to  the  ebiuli-s  lurhiir,  uiid  inliuliit  tho 
'jr^ian  tiflds,  there  al^n,  even  in   tlie  ftihlrrranesn  bcmi«phcre, 
't  Kmiu  par  fret)uciit  worship  to  me,  tby  pni)MtiuU8  patron  :  and 
Turtlier:  if  through  tedulons  obedicno-.  ivli^ona  devotiim  to 
Titinialry,  and  inviolablp  ebaslily,  Ihuu  shalt  prnve  thr-'i<'ir  a 
•■*tliy  ohjwt  of  divine  favor,  then  shall  thou  fuel  tJie  inQaeuce 
h«  powpr  that  I  alone  powe«*.    The  nundx-r  of  thy  daj-s  .shall 
_I»»*ylungcd  beyond  Iheunlinary  decrc-ee  of  fiite," 
*i   tbe  proccesion  of  the  festival.  Kucius  saw  the  Image  of  the 
<!«««,  «•»  ei'he"  BJdc  of  which  were  female  attendants,  (hat, 
*th  irorj*  cowib«  in  tiieir  hands,  muile  l»eIicTe,  by  tbe  motion 
*H«ir  anuK  and  ihe  twisting  of  their  tingera.  to  comb  and  ornib- 
*»t  the  Goddew'  royal  hair."    Afterward,  obul  in  lluyti   robes, 
1^  the  initiated.    "Tbc  hair  of  the  women  was  moisleued  bj 


386  UOBALB  A.ND  DOQXA. 

jierfume,  aud  enreloped  in  a  transparent  coreriDg;  bat  the  men, 
t«rre5trial  stars,  as  it  were,  of  the  great  religion,  were  thonmghly 
shuven,  and  their  bald  heads  shone  exceedingly." 

Afterward  cainc  the  Priests,  in  robes  of  white  linen.  The  first 
bore  a  lamp  in  the  form  of  a  boat,  emitting  flame  from  an  orifice 
in  the  middle  :  the  socond,  a  small  altar :  the  third,  a  golden* palm- 
tree  :  aud  the  fourth  displayed  the  figure  of  a  left  band,  the  palm 
open  and  expanded,  "  representing  thereby  a  symbol  of  equity  and 
fair-dealing,  of  whieb  the  left  baud,  as  slower  than  the  right  hand, 
and  more  vuid  of  skill  and  craft,  is  therefore  an  appropriate 
emblem." 

After  Luciuebad,  by  tbegruci'  of  Isis,  recovered  his  hamanfonn, 
the  Prietit  i-uid  to  him,  "  Calamity  hath  no  hold  on  those  whom 
our  Goddess  bath  chosen  for  her  service,  and  whom  her  majesty 
hath  vindicated."  Aud  the  people  declared  tiiat  he.  was  fortn- 
uate  to  be  "  thus  aftx^r  a  maimer  born  again,  and  at  once  betrothed 
to  the  service  of  tlie  Holy  Ministry." 

When  he  urged  the  Chief  Priest  to  initiate  him,  he  was  answered 
that  there  was  not  "  a  single  one  among  the  initiated,  of  a  mind 
so  depraved,  or  so  bent  on  his  own  destruction,  as,  without  receiv- 
ing a  special  command  from  Isis,  to  dare  to  undertake  her  minis- 
try rashly  and  sacrilegiously,  and  thereby  commit  an  act  certain 
to  bring  ujwn  himself  a  dreadful  injury."  "  For,"  continued  the 
(i'hief  Priest,  "  the  gates  of  the  shades  below,  and  the  care  of  onr 
life  being  in  the  hands  of  the  Goddess, — the  ceremony  of  xnititUion 
info  tke  Mysteries  is,  as  it  were,  to  suffer  death,  with  the  precarions 
chance  of  resuscitation.  \Vhen.'fore  the  Goddess,  in  the  wisdom 
of  her  Divinity,  hath  been  accustomed  to  select  as  persons  to 
whom  the  secrets  of  her  religion  can  with  propriety  be  entrusted, 
those  who,  standing  as  it  wvre  on  the  utmost  limit  of  the  course 
of  life  they  have  completed,  muy  through  her  Providence  be  in  a 
manner  lorn  again,  and  commence  the  career  of  a  new  existence." 

\Vheii  he  was  finally  to  Ih;  initiated,  he  was  conducted  to  the 
nearest  baths,  and  after  having  bathed,  the  Priest  first  solicited  for- 
giveness of  the  Gods,  aud  then  sprinkled  him  all  over  with  the 
clearest  and  pnrest  water,  and  conducted  him  back  to  the  Temple ; 
where,  says  Apuleius,  "after  giving  me  some  instruction,  that 
mortal  tongue  is  not  permitted  to  reveal,  be  bade  me  for  the  suc- 
ceeding ten  days  restrain  my  appetite,  eat  no  animal  food,  and 
drink  no  wine." 


PBINC8  OP  THR  TABEBXAri.K. 


389 


'Yitaa  Um  days  elapeedi  tbe  Priesi  led  buu  into  tlio  ininoat 

i  tmt  of  tbe  SaoctuaiT.    '*  And  hen.'.  HlndiouH  reader,"  b«  cnn- 

ti  K»  »:»  *%  "peradvi'nliirw  thou  wilt  \m  siiHipifnUv  unsioua  In  Itniiw  »ll 

tl^aJL^t:-  WHS  said  mud  douc,  «hieli,  wim-  il  UwIhI  Ui  divuIgK  1  would 

■S.X        thee;  and.  wert  tbou  pL-rmilted  to  hear,  Lbuii  abouldat  Vnuw. 

[^4"«:s'^r«rtJi«.-te.ts,  all.boii^h  tbt-  diwloaurt'  wutild  »fflx  Lbt- ijciuilly  of 

Irtv^^K    turiofeity  to  my  tongue  us  well  ae  Ihy  tare,  yet  will  1.  for 

'Te^wm.-mr-     lliou  sboiiJdst  be  too  lung  t«niientM  wilb  religioua  l(yngin?. 

'»K»ci       eiiffer  IJie  paiu  of  ]m)tr»cU'd   susi>o«fle,  Ifll  the  Irulh  nol- 

*'  i  t-  ■r**tmdiug     Lislpn  Uu-n  to  what  I  sball  relatt*.     I  ajtprMrhe^i 

tfm^     ««6w/c  o/dralh;  wt'th  mtf  foot  I  prcsivd  the  ihrtthcld  of  Prw- 

t*Zf>  ^ ■wti't  FitUtcf,     I    trnt    tTa»!*}>ortM  through  the   elrtiietitst,  ami 

f***^-<-^vctttl  btu-k  agtiin.    At  midnujht  I  Mm  the  bright  li^ht  of  Ihr 

'**-^^      ihhiing.    J  nhoit  in  the  prcgrnce  of  the  Qinltt,  the  God*  of 

l^^*'m  *irw  aii4i  afth*  ^Unttn  twlate  :  atf,  tt/tod  nmr  and  teorshipppd. 

^^"^d    Diiv  bavi*  1  tobl  tliee  unuh  tJiing!)  that,  bfurin);,  tlioii  uet'eii- 

•iljr  canst  not  midtrstand;  ftrii  being  hpyoiid  tbe  funipivlipn- 

*Ka     of  the  Pronint-,  I  cun  riMiiirrinlf  without  coiDniittiii^  u  rnrae." 

-^^mi;r  nigbt   biMl    ]iii»«rd,  and   the   morning  hnd  duuDix],   1h(- 

w"«i.a,I  tercmouit*  were  at  au  vud.    Then  lie  wm  conc-'Ol-attd  by 

twftslvfl  it<d«  Wiiig^  put  iipou  him,  clothcl,  crowned  with  palm- 

^'^'^^'oi  nnd  eiliibit«-d  to  tbt>  pop!?.    The  wmnindcr  of  tbnt  diiy 

**«    cel«bruu>d  ns  bis  birthdnj  and  passi'd  in  feslivilies;  und  on 

wo     thinl  d»y  aftrnrard,   ibe  dame   ivligioiis    ccremonicn   wvw 

*'^P*ol«l,   ineliidiiig  il  nligio"*  br«ikf«at,  "fulloirtitl  &j/  a  final 

^***^»iimvwiion  of  ctremoniea.'' 

A  Trtir  ftfttrwwd,  h*  ir«  warned  to  prtport  for  initinlion  into 

Uie  mT»terie«  of  "  tbo  Gront  God,  SHppcmc  Parent  of  lUl  thf  olbt-r 

*'"tl*,  iho  invincible  Ositns."    '■  Kor,"  snys  ApuJeini),  "nlthougfi 

tWre  itf  II  strict  t-tmnexiun  Wtweeii  tbe  rpligionenf  both  Duitii'S. 

AJDBTKS'  TUK  ESSK.NCKOF  HOTfl    D1VINITIE8  IS  IDKSTIPAU  IIh" 

-  'tf  tbf  ^v^^lectirl^  initintinns  are  coaeidi'mbly  different." 

'    .:.,  ..;i  with  this  bint. Ibe  following  laaguagc  of  tbe  pmy«r  of 

Lunui,  Bddrr-it8«d  to  Ui^;  And  wu  may  jtulg<>  what  dootrines  ver>' 

UU|tlil  in  tbe  niyslorit*,  in  rcpiini  to  the  Deity:  '•  O  Holy  and 

r*q*tniil  Prcwrrer  of  ilio  [Tuman  Rnrel    ever  ready  t«  cherbili 

mcMlitU  by  Tbr  munill(»;nov,  »nd  iiffon)  tJiy  tMtci  matenint  aSvc* 

tiun   In  tlie  wretched  ander  niisfortnne  ;  whoso  Txmnty  is  n«ver  at 

ru<t,  tivitbiT  by  day    nor  by  nigbt^  nor  tliroujibout   tbu  rwy 

tuiiiuK-Jit   particle  of  dttnition ;  thou  who  eiKtchest   furib   thy 


3»0 


UORAtS  AND  DOGMA. 


health-Waring  right  baud  o\*er  the  lanil  and  over  the  sea  fbr  *-;  "^m 

proiection  of  Diutkind,  to  disptTSo  ihi*  ^ivrum  of  lif^  b>  unmrel  i ^^t 

in«xtricah]c  mUaglement  of  the  web  uf  fiitr,  U>  miiigalv  ^■Uk 
(eiiifteete  iif  fortune,  and  restmiii  the  inuH^iiarit  iiiflui-uoM  of  (|)f 
Blurs, — the  Qodt  in  Ileatvn  adwt  tin*,  the  Gods  in  tht  ^atUt  6*^h^ 
rffl  /Am  homage,  the  Afam  obey  thee,  the  Diriaitifs  rtjutft  \»  t'y~'^ 
the  etemmtix  and  the  rmolving  fmsons  nerve  thee!  At  thy  nod  ^ 

winds  brvathe,  clouds  gallivr,  H^eds  grow.  bitdK  germinate ;  in        t^ 
ttienre  to  Thre  tht  Earth  revotrts  AND  TllK  Srs  fiivns  ua  U(;::;rsiitf_ 
It  is  'f  hoc  who  OOVERNEST  tub  UnivER^B  ASI>  TrtBAUKftT  XT^j. 
TABCS  CS'DEB  THY  rEET." 

Thon  he  wiifl  iiiiiiutod  into  the  nocturnal  mysteries  of  Osfi^ 
and  S<>ra|iis:  ami  iinfrwiiril  jdIji  thow  of  On>8  at  Kome:  bLato^ 
the  cwreninii irs  in  thcNP  iniiiatioiiK,  Apnleiiis  mrn  nothing. 

Uador   the  Archonship  of  Hm-lid,   bastards  and   sIbtcs    -wen 
excludfd  fnim  iniliatioti ;  und  tlin  eouu-  ('![rlitsi4iii  nhtainod  a^ioit 
the  Mut4-Tin)i^  or  Kpiruroans  who  dvniod   Proviiionc^  and  cottth 
i|iKntIy  the  ntiltly  of  initintinn.    By  h  niUiiTdl  progtvs*,  it  vaaieat 
l«ngth  to  ho  rtintiiileri'd  that  the  gaten  of  KlviiiiTn  would OjietiMiltr 
for  the  iniliHttrs.  whoiie  souls  had  hrvn  puntii-d  and  n*gpiHf»to! 
in  the  panrtiiarics.     Uitt  it  wan  never  held,  on   the  olher  bn4 
that  initiation  alotH-  diiflircd.     We  Icani  from  Plato,  tbnt  it  *■ 
also  necessary  for  the  sohI  to  be  pimllt-J  frotn  erm-  ilain:  •"J 
that  tb»  puriflcntion  lu'cessury  was  such   as  gave  Tirtoe,  tralJi. 
wiBdoiu,  strongth,  ju«tie<>,  and  lei»|)omnee. 

Entrance  to  (be  Temples  was  forbidden  to  nil  who  bad  ctm 
niitted  homicide,  even  if  it  were  involntitary.  So  it  is  stattd  •? 
liotli  Isocrate^  and  Tlieoit.  MagiciatiB  and  t'harlnlans  who  nw^ 
trickery  a  trade,  and  impoetors  prelciiding  to  be  pOBSCSMd  by  '*'' 
tfpirits,  were  excluded  froiu  thf^aiictnaries.  Every  impious  pi'nM 
and  criminal  wiu  rejected  ;  and  I^mpridius  states  ihat  heforrtl>* 
4-«>lehrali<in  of  the  myileries.  public  notice  wns  given,  lltot  wv*' 
nci-d  apply  lu  enter  bnt  those  against  whom  their  coneckllO^ 
altered  no  rcpi-uaoh,  and  who  were  certain  of  their  otrn  ion^ 
eence. 

It  WHS  roqnired  of  the  initiate  that  his  heart  and  hnods  sbooU 
b«  ftae  fkom  any  statn.  Porphyry  mys  that  man's  soul,  at  dccllii 
shonld  be  eDfninphiH'd  from  all  the  pa«inn>i,  from  bate,  i-ovy,  aw 
llie  others;  and,  in  a  word,  betu  pure  a^  it  le  required  Itt  bt  in  tU 
myfteri«f.    Of  couTHi  it  is  not  surprising  that  parricides  and  pet* 


L 


PRINCE  OP  tSB  TABBBMACLE. 


801 


-Tprs,  atid  otliera  who  bad  commiUed  erinkes  oguiti&tGDiI  ormab, 
-m^\i  not  b*  wlniitted. 

^Su  the  M  THlcrifi  of  Milhrw,  a  lecture  was  rqwaled  to  tlic  initiate 

the  Biilyvct  of  Justine.     And  the  great  moral  lesson  of  the 

-Ktmts,  to  which  all  their  mrstic  ceremonial  tended,  tfxprvised 

I  sngic  lioc  by  Virgil,  was  to  praciist  Jusiitx  and  revtre  Ihc 

t(jf ;— thus  n-ruJling  mi-n  to  jnetloe,  by  coniipcling  it  with  the 

^ico  of  thv  Uwlf,  who  rcquia'  it  and  punish  its  infraction.  The 

tf<te  could  Mpiru  to  the  favors  of  the  Qt^ds,  only  becnnse  atid 

.  ilc  be  n>9])ected  the  rights  of  socicly  uiid  those  of  htimouity. 

r~liti  sari,"  enya  ihe  chorus  of  luitiutt'd  in  Ansl(){)haiicj,  "haruH 

S  ^-\  •  pUTi!  li;;hL  for  its  ulone.  who,  admitt4>d  to  the  niystories, 

►t^^^cne  the  Uws  of  jjicty  iu  our  intcrcouriN;  with  almngers  and 

'*"»-»"  fellow-citizens."      TIm:  rewards  of  initiation   were  attached 

IIh-  pmcLicv  of  thu  euvitil  virlaes.     It  wtw  not  enough  tu  hv 

\^^  S  ».iiitcd  merely.    It  woa  neccesary  to  bo  faithful  to  the  laws  of 

^tft  i  ftiution,  which  imposed  on  imri  dutitx  in  regurd  to  their  kind. 

•^^t^whiis  allowed  none  to  participate  in  his  mystt-rio^  hot  men  who 

^^*»»  dinned  lo  the  niles  of  piety  nnd  juBtioe-    Sensibility,  above  all, 

■**»0,  compniigion  for  the  mi&fortiiuea  of  others,  were  precion*  vir- 

*•■*«■*,  which  initiution  strove  toenoonrage.  "Xiitnrc,'*  Buys  Jureual, 

hsB  created  us  ooinpaseion&te,  since  it  hue  endowed  ns  with  tears. 

**«n3Jlnljly  is  the  moat,  admirable  of  our  senses.  What  muu  is  truly 

*'onhy  iif  Ihe  lortrh  of  the  myaleriea;    who  stieh    as   the    Priest 

**'*  tVn's  mjuin'S  him  Ui  be,  ifho  regards  the  misfortunes  of  others 

»«    iwhtdly  foreijiu  to  liimseir?"' 

-XII  who  had  not  used  thi-ir  endeavors  to  dt-feut  a  conspiracy  i 

'*'»«l  Uiiiie  who  had  ou  ihe  contrary  loiuinud  one;  tliuse  citixens 

"'■»•:>  had  betrayed  their  country,  who  liud  Burn-ndi-rcd  an  ad  van  • 

***Kv-Hm«  jHiftt  or  place,  or  tiie  resaela  uf  thf  Stale,  to  Ihc  enemy; 

■*ll   -who  had  fiipplied  the  enemy  with  moaoy;  and  in  genera!,  all 

^''Ho  hiul  cumo  dhort  of  their  dniics  as  honest  men  and  good  dti- 

*»n*i,  *en'  exclinU-d  from  the  mysuiries  of  Kleiisis.    To  be  admitti-d 

*^*?re.  one  must  have  lived  equitably,  and  with  snfflcient  gotxl 

lurt-tuu;  nnc  to  be  r»-gnnled  aa  bated  by  the  Gotla. 

X'hof  the   Society  of  the   Iiiitiales  wne,  in  it^  principle,  and 

««urJing  lolhe  true  purpose  of  iti  iiibtitution,  awcietyof  virtnoua 

»*iii,  who  laliorBd  to  free  Iheir  bouU  from  the  tynmuy  of  the  pus- 

•wni,  and  |u  devt-lop  the  germ  of  all  the  social  virtues.    And  thii 

wiu  the  mvaiiiug  of  the  idea,  afterward  misuudentlood,  that  entry 


392  MORALS  AKD  DOQUA. 

into  Elysium  was  only  allowed  to  the  initiates:  becaose  entrance 
to  the  sanctuaries  was  allowed  to  the  virtuous  only,  and  Elyaiuin 
was  crc'itte<l  for  virtuous  souls  alone. 

The  precise  nature  and  details  of  the  doctrines  as  to  a  futnre 
life,  and  rewards  and  punishments  tliere,  developed  in  the  mys- 
teries, is  in  a  measure  uncertain.  Little  direct  information  iu 
i-egard  to  it  has  come  down  to  us.  Ko  doubt,  in  the  ceremonies, 
there  was  a  scenic  representation  of  Tartarus  and  the  judgment  of 
the  dead,  rest-mbling  that  which  we  find  in  Virgil:  but  there  is  as 
little  doubt  that  these  roprescntiitions  were  explained  to  be  alle- 
gorical. It  is  not  our  purpose  here  to  repeat  the  descriptions  given 
of  Elysium  and  Tartarus.  That  would  be  aside  from  onr  object 
We  are  only  concerned  with  the  great  fact  that  the  Mysteries 
taught  the  doctrine  of  the  soul's  immortality,  and  that,  in  some 
shape,  sufFering,  pain,  remorse,  and  agony,  ever  follow  sin  as  its 
consequences. 

Human  ceremonies  are  indeed  bat  imperfect  symbols;  and  the 
alternate  baptisms  in  fire  and  water  intended  to  purify  ns  into 
immortality,  are  ever  in  this  world  interrupted  at  the  moment  of 
their  anticipated  completion.  Life  is  a  mirror  which  reflects  only 
to  deceive,  a  tissue  perjietually  interrupted  and  broken,  an  nni 
forever  fed,  yet  never  full. 

All  initiation  is  hut  introductory  to  the  great  change  of  death. 
Baptiiiiii,  aniiintiiig,  embalming,  obsequies  hy  burial  or  fire,  are 
preparatory  synibolti,  like  the  initiation  of  Hercules  before  descend- 
ing to  the  Shades,  pointing  out  the  mental  change  which  ought  to 
precede  tlie  renewal  of  existence.  Deatli  is  the  true  initiation,  to 
which  sleep  is  the  intniduetory  or  minor  my8t«ry.  It  is  the  final 
rite  which  unitiid  tiie  Egyptiun  with  his  God,  and  which  opens  the 
same  promise  to  all  who  are  duly  prejiared  C>t  it. 

The  l)ody  was  deemed  a  prison  fur  the  soul;  but  the  latter  was 
not  condcmued  to  eternal  banishment  and  imprisonment.  The 
Father  of  the  Worlds  permits  its  chains  to  be  broken,  and  has 
jirovided  in  the  course  of  Xatui-e.  the  means  of  its  escape.  It  was 
a  doctrine  of  immemorial  antiquity,  shared  alike  by  Egyptians. 
Pythagoreans,  the  Orpliici,  and  by  that  characteristic  Bacchic 
Sage,  "  the  Preceptor  of  tlie  Soul,"  Silenus,  that  death  is  far  bettei 
than  life ;  that  the  real  death  belongs  to  those  who  on  earth  are  im- 
mersed in  the  Lethe  of  its  passions  and  fascination8,aud  that  the  tro* 
life  commences  only  when  the  soul  is  emancipated  for  its  return. 


PBINCB  OP  THR  TAQEKN'AOLE. 


89R 


^d  in  this  sense,  m  prc«iiiia^  ov«r  life  and  dciitli,  Dioiiugoe  U 

ia.    the  bigheet  sense  iht  Lijiiiiiatob  :  dnoe,  like  Osiris,  he  IVeea  the 

0OX]1,  uid  gnidee  it  in  its  migriilioiis  Iioyi^nd  tlio  grnvr,  in-eaervius 

i^    ifiotn  tbo  risk  of  ofiuin  fulling  nader  the  alarerj  of  niaiter  or 

of    soiao  iiiferior  animal  Torm,  the  purgatory  of  Mvtcropeyclioiua  ; 

aK.&«:laxaUijig  and  inrfcetm^  il«  ualure  ihroiigh  the  ptirirviii;r  di<!- 

ci_j-»line  of  his  lujsterica.    "The  great  ooueuninialion  «f  all  phUw- 

oi»li)r,"  said  Socrates,  prtiressedly  qiiotiug  ftooi  traditioual  auJ 

*»»  :>-stic  sonroea,  "is  Deaih;  He  hIio  pursues  pbilofiopbj  aright,  w 

^f  »■*  tiyins  hoa  to  JieJ" 

-All  mill  is  pBTlof  tbeXTBiversal  Soul,  whose  tittulitji^Pionnsos; 
**-»»c3  it  le  tht-rvfore  he  wlio,  iijj  Spirit  of  Spirit^  leads  biick  thi- 
Vft-^^nuiL  Bpirit  tu  its  houiv,  and  ui-i;uiiip!iiiii>!i  it  (lirnugli  the  purifv- 
*  **  ^T  proeeases,  botb  real  and  MjmloJicsl,  of  iU  earthly  traniit  He 
*•*  ihur^fore  {'iu]jlialiriillr  tln^    Mynlvs  or   Hienjpbatit,  the   greut 

^I>i  rituiU  Mcdiuti^r  of  Gntk  ifliginn. 

'3!'bc  huuua  muI  is  iL«clf  ^atfioytoS,  a  Orxl  toUhin  the  mind, 
*^"^  ?  '  "  trh  iu  own  p^iwor  of  rivalling  i\\>:  oiiiouization  of  tbo 

*^*  'I  '  .  .iiig  i(»K'lf  iiniiuirtftl  by  llio  pructieo  of  the  good,  and 

^^^  i.*tfDf.'mplatJ0Q  of  the  beautiful  and  true.  The  removal  to  the 
■^^^Afipy  I)>l:uiil^  could  ouly  bt-  uriderslood  niylhically;  everylhiug 
^"••**tlilj  niiiijl  die;  Man,  like  Qildipus,  is  wi^unded  iVum  his  birib ; 
"  >-9  Knl  elyaium  can  exist  ouly  Wyond  Uie  grave,  Diouiisus  died 
*•■"  "-1    '  '■  1  Iv  Ibe  Shadvs.     His  paesiou  naji  the  j^reut  Secret  of 

^■*<--    ■'  ~ ;  as  iK'iirh  is  tlic  (.•niiid  Mvsk'rv  of  osiBtcuw.     His 

**«»atli,  iTpical  of  Xninre'fi  l>ent.b,  or  of  her  periodical  deoay  and 
'^  ii  m,  wa«  onti  of  tbe  many  symbols  of  Uie  jmlingengtia  or 

**'  ■      lirili  of  man. 

-Man  dceci'uded  from  tbc  elfmcnUt  Porc«  or  Titans  [Elohiin], 
'••'lio  ftnl  oil  the  Utdyiif  lliermitlieiitioUeily  trfAting  tbeUiiiverM 
"y    •tt'lf-eacnticc,  commviiiuratcs  in  SitcramentuI  obEervanco   this 
^^yMlerious  pasaiim ;  and  while  partaking  of  the  raw  flesh  of  tbe 
^*ct.im,  H-oniK  to  l>e  invigorated  by  a  fn-ah  draught  from  tbe  foun- 
|i  **>in  of  UDJiersal  life,  tu  n-citive  a  Dew  pledge  of  regenerated  exist- 

H  *'itue.  Death  is  the  inseiHirablc  antecedent  ofllfc;  tbe  Mwl  dies  in 
H  *'Mor  to  produce  the  plant,  and  itirtb  itself  is  nnib  asunder  and 
H  uics  at  th*!  Iiirlh  of  IlionuMMi.  llcnco  the  significancy  of  tha 
H  pkoi/ig^  or  of  'Mi  inoBbueive  subititutc,  the  obelisk,  rising  as  an 
^L        tubUm  of  rcninvctioa  by  tbe  lomb  of  buried  Deity  at  Lta-tia  oi 

1_ 


» 


-    -                     -----  -^    '-...mt~  TiO'--r  at'i-s 

,    ^            '  —  „._:-:_  :.-.'    J     zx  ^-  ii 

,.     _■             — .■  -.ii::.: —  .  Zi-7i=izuiL-  lij 

-  -   -  :;.     ::..T.  -  :7r:_i    .i:  ie 

■ -.--      --  -..     .-■:'— 1-  1    :    :i=-  -.-ir.  "iw 

--     .    -  --.:    .;  -..    _-    r--"— .  .  »-..-■  ix:fli 

."."■.::.      —     :    "■ .  '^"Siallj 

—     -.—.:■        ■;    I;.-     ._-'ii-_:    :    :.-    -aatril 

-    -  :  ■■       "    i_ -     1.  i:-.-:!-.      :-      r.j;.'    i^  lai- 

-■    -  ■      L     -.■    1    ■-■  -■■-      -^r.  i-jun 

*  -  ■       .  ~    ---T —     .     T-    ~  f    7-iir    :    ::r  J-.Ui; 

.      ..  :.    --■-       ■   .I'n-.S'"'- sjn- 

...-■-.  ::iL-  ..     _  "  _..    :.-  -iTLiot-'M 

_--         .  li-r     ,    ■■■...;    VurTRitnt 

■    ;■  '   _  .     ^         ■  .    .-      ■■-:    X—.:-    J.     --7    -liUlJ* 

■  --   -    ■        .    -  ~  ."  .""--  ■-   _   :.     ~     '.'A  3* »-;-". mioiii 

■  ■     _     .    J-    :...._.':  -  ■.:    ;i"  "-i.*.  '■?!?■ 

.--      .     =_„.-  --•    :r    --i-   :.  n.     The 

T     -         _:  — ,      „     -   —    r    iz-'.    iZIWM 

.    -..       ...    -  :■■■-..     f    -        11  --.iii^ 

..    ,-        •  —  V    „: ,    .„::-.■:  _.:    :    x  r-   i^iXei, 

.■ ..  -        1.    ■  ^— -   r   :i   ::-   :  .:        ii    ;  .:.  '::•:  image 

•     '..  :.■■.:.   ::■-   -  ..-.:J  i     _":    ■■:'.  T ':.'*» 

■■-:.-:;:■        -..ii.    L;   "     I^-  ;•  r.  »a*rei 

1  V  .-      ,11   ..     -1  .V  ja  im- 

;    ■    .-.-    -  -.     v;.-     1  -;.:  T..  ■-■..  .-.ronW 

:„  -  .  -:.-■     V    ---    I.'.,  _-.-    :■     •    L  ••.■■».* 

,      .       ...       -   .  ,_■        . ::  ■.^-  X-   --':■  N-uniil 

/    .     .       ,  .-■     -     .\  :     -j:  -:■■:---.  :i     ^d:;.:iJaW 

■  ,  .  .  .  .  —  -  -  .-.  -•  i-  :  1  f^i  V-.--  •■■•■^  j'aiiifuUy 
...  .  ,  ■  ■  ...  i-  ,..-.-  1-'  ■-  --  .:'  '.'j..  i-ri':-  siMuntf 
,.  ...  ;  .  ;_.—■■:  -  ■:.  yi*--!-,:-.- of  the  Vi^rt 
..r  ...  -  .,..,.  ,"  ;»  >■■..  f  --  -.:;..  .:-:r.:.;:j':".r  I:iw  exfiuiilifi*^ 
..  •  !....'■.'.  y  -■  .-.::..:.  r:.  -'  :  i^?  :!.r.  ::_■■■-  :;'.<.- tvrmr*  of  ll* 
...,■!'.  '.'.r,i,  ■.!■-...  '1..  -  .!■  i.  :-■  -':•:  ■.■!"  H..-aT..n.  Al  li'Oglll 
ii.'  ;...-.■'.)  !|,'  «'/'/'""'  ■■'■■■'•■  ti.r'.wi.  "i-ii.  a  fiiivruatiiral  light 
■  ■i   ..p.."l  Ii'.iii  III'   ill<irii.ii:ii'r<l  Bliiliiv-yf  ibi:  Godiioss.aiiJ  i-uchant 


PWWCB  OP  THB  TAnKBXACLE. 


395 


ig  sights  and  eonnds,  ming1«<l  with  songg  and  dflnors,  esnit'-il 
lio  cominunicuuL  to  a  mplun*  of  supif^nw  rdioity,  rralixing,  oe  for 
•eninoaa  imngprj  could  dpplct,  the  anticipated  reiiniuii  with 
Ite  Ctoda. 
lo  the  dearlb  of  direct  cvideoce  a«  io  the  detail  of  tlie  r<>ivnio- 
i-*  rnnrtcd,  or  of  llii-  iiit-aiiiiigs  connected  with  Uieni,  llieir  leri- 
avy  murit  bo  infcrn-d  from  the  charactiristics  of  the  contum- 
it*>d  deities  with   their  a«,>o>fuory  svtnbolft  and  mylhi,  or  from 
i>ct  tfilitnony  as  to  the  Tiihie  of  the  MyAtorioii  gonertillj. 
'  The  ordinary  phennmerm  of  vejielatioii.  the  death  of  thv  ite<>d  ia 
Kiiig  hirth  to  the.  plant,  connecting   the  soblimcst  hojKii  with 
Ir  plainest  occurrcncf^n,  was  the  eimplt-  yet  beaiitiriil    formtilB 
niiRied  by  the  great  m^'stpry  in  almnift  all  rvligionis  from   tlio 
pnd-Avc«ta  lo  th*  Oospt'L     Aa  I*rosi-q>iiifl,  tlio  divin*  power  \t' 
I  the  BMd  decaying  and  dc-*troyed;  us  Artemis,  she  io  th*  prin- 
[)le  of  itd  destruction ;  bni  Art«niie  Proserpina  ie  nUo  CorP  Sote- 
ira,  thti  Saviour,  who  loads  the  Spirits  of  Hercules  and  Hyacinthoa 
BenTen. 
'Many  other  cmljkms  vere  employed  in  the  mysterieB.— as  the 
lTe,  the  myrtle- wreath,  and  othert,  all  eignificant  of  life  rising 
It  ofdt^atb,  and  of  thecquirocal  condition  of  dying  yot  immortal 


.  Th«  horrwrs  and  jiuiiislirnent*  of  Tiir(arii»,  as  doscriljed  in  the 
lo  and  the  JEiieid,  with  all  the  coa-moniia  of  the  judgmuuta 
^Hinos.  Eacn?,  and  nhadamanthiis,  wi-re  rcprt'SL-tdrd.  Homirtimca 

ore  and  aumettmus  less  fully,  iii  the  Myi^tvriea;  in  order  io 
llpre«e  upuu  thti  miiidi  of  the  initiates  thia  fxnut  IceHvii, — that  wo 
koald  be  «Tpr  prepared  to  appear  before  the  Supremo  J  udgc,  with 

hewn    pure  and  Bp<itlefla;  aa  Socmteg  leaiihea  in  Ihe  Gorgias. 

ar  the  tonl  ftaincd  with  Crimea,  he  luiyR,  to  ileeeend  lo  the  Sbadog, 
i  the  1iitt«mt  ill.'  To  adhere  to  JusticK  and  Wixdum,  Platn  hold*, 
i  onr  duty,  that  we  may  some  day  take  that  Infty  raid  that  leadi 

rard  Uie  heavenis  and  uToid  mo«t  of  the  erile  tn  which  the 
ii  expoerd  in  ire  EuhtrrniDcun  jonrney  of  a  thonsand  yeant. 

9d  ao  in  the  Plurdo,  Socratei  t^'aehes  ibat  we  should  seek  here 
eliiw  tn  fr«w  onr  soul  of  it«  passions  in  order  to  be  ri-ady  lo  eutcr 
jr  appCAraneaf,  whenever  Prstiny  summons  us  to  the  Shadea 

TI1H8  the  Mysti-riee  incnlratt^d  a  great  moral  tnith,  veiled  wilh 

blilc  of  huge  proportions  and  the  npplimtree  of  an  impressiva 
ttnch,  to  which,  vshibitcd  iu  th«  Baiictnnries,  art  luid  natural 


396  MORALS  AND  DOGMA. 


N 


magic  lent  all   thcT  had  that  was  imposing.     They  songht  ^r— to 
gtrcnglbrn  tni^u  against  the  horrors  of  death  and  the  fearful  id^^  JA 
of  litter  annihilation.     Death,   saje  the  author  of  the  dialt^-  .^cne, 
entitled  Axioclnis,  included  in  the  works  of  Plato,  is  but  a  pasea^^  jge 
to  a  hap])ier  stute;  luit  one  must  have  lived  veil,  to  attain  tb^  &tat 
most  fortunate  n-eult.     So  that  the  doctrine  of  the  immortalit*  -Sity 
of  t]ie  sonl  was  consoling  to  the  virtuous  and  religious  man  aloD(^».«3e; 
while  to  all  others  it  came  with  menaces  and  despair,  snn-onndinariM:  .ag 
them  with  terrors  and  alarms  that  disturbed  their  repose  dnrinc^ing 
all  their  life. 

For  the  material  horrors  of  Tartarus,  allegorical  to  the  initiat*.:^.^!^ 
were  real  to  the  mass  of  the  Profane  ;  nor  in  latter  times,  did,  pe=  ^*-e^ 
iiapF,  many  initiates  rend  rightly  the  allegory.    The  triple-waller*  Xled 
prison,  which  the  condemned  sonl  first  met,  round  which  swelled*  -Bed 
and  surged  the  liery  waves  of  Phlegethon,  wherein  rolled  roaring.  *=^6 
huge,  hiazing  rocks;  the  great  gate  with  columns  of  adamon .^-^^^ 
which  rone  save  the  Gods  conld  cnish  ;  Tisiphone,  their  warde:*^^-er, 
with  lier  bloody  robes  :  the  lash  resounding  on  the  mangled  bo£»  ^'fl- 
ies of  the  miserable  unfortunates:  their  plaintive  groans,  mingle^^ -^ 
in     horrid   harmony  with    the  cln.--hing3  of   their  chains ;    tl*=*^''* 
Furies,  lashing  the  guilty  with   their  snakes;   the  awful  ahy^*    ""'* 
wliero  Hydra  howls  with    its  hundred  heads,  greedy  to  devour":*^  '! 
Tiryns,  prostrate,  and  his  entrails  fed  ujwn  by  the  cruel  vulture  ^^' 
Sisy|ihuji,  ever  rolling  his  rock;  Ixion  on    hia  wheel;  Tantak  -*^' 
tortured  by  eternal  thir^^t  and  hunger,  in  the  midst  of  water  anc:^   ^ 
with  delicious  fruits  touching  his  head;  the  daughters  of  Danaas-  -** 
at  their  elernal,  fruitless  tusk;  beasts  biting  and  venomous  reptilea-"^ 
slinging;  and  devouring  tiame  eternally  consuming  bodies  even*^  ' 
nni'wed  in  endless  agony ;  all  these  sternly  impressed  npon  th^^^     ^ 
]ifople  ihe  terrible  constMinenees  of  sin  and  vice,  and  ui^ed  them-^^-^*" 
ti>  pursue  the  paths  of  honesty  and  virtue. 

.\nd  if,  in  (lie  ceremonies  of  the  Mysteries,  these  material  hor-  - 
rors  Were  explained  to  the  initiates  as  mere  symbols  of  the  unim-    """ 
aginable  torture,  remorse,  and  agony  that  would  rend  the  imma-  .^ 

ferial  soul  and  nick  the  immortal  spirit,  they  were  feeble  and  "^ 
insufflcient  in  tiie  same  mode  and  measure  only,  as  all  material 
inuiges  and  symbols  fall  short  of  that  which  is  beyond  the  cogni- 
zance of  our  senses:  and  the  grave  Ilierophant,  the  imagery,  the 
]':iintings.  Ihe  dramatic  horrors,  the  funeral  sacrifices,  the  angnst 
invtteries,  thi'  solenm  silence  of  the  sanctuaries,  were  none  the 


raixcE  OP  me  ta bebk^acxi:. 


397 


lew  impresfive,  becanst  ther  were  known  to  be  but  aymbols,  tbat 
with  malarial  sliowfi  and  imogcs  lundo  Hie  iniiigination  to  bo  the 
Uarhor  of  tlie  iulpUect- 

So,  t<to,  it  Tag  n>pn)«eMti<il.  that  osf<>pt  for  tbe  gravest  i\m  tbera 
oaa  an  opitortiiatly  for  pvpintlmi ;  and  the  t^sts  of  teafer,  air, 
ami  /r«t  wt-re  represented ;  by  meanE  of  which,  during  the  march 
"f  iiinny  y^are,  the  sonl  conld  \w  pnrifted,  and  rise  toward  th« 
elbfpt-al  rogiond;  that  awcnt  leiiifj  moro  m  kes  twliona  and  labo- 
rimis,  acfwrtliiig  as  each  eonl  wa?  mope  or  1««  clogged  Uy  tbe  gross 
fm{>»lim«nl8  of  iu  sins  and  vlcc^  H^reiu  wui  Bbatlowed  furtlt, 
(how  di^iriclly  idii^bt,  The  initiates  we  know  not),  the  doctrine 
that  imiii  uml  eomiw,  mUforlnne  and  reinorse,  are  tlie  inevitable 
mnjtfiincneef  that  flow  IVomeiii  and  vice,  ascBect  flows  from  eanse; 
•hnl  by  meli  sin  and  ovtry  act  of  v\cv  Iho  mnil  drops  haok  and 
l<ii^^  fimuiid  in  its  advance  liiuani  iK-rft^etiuD  ;  and  tbiit  the  ground 
to  (o«t  i»  and  will  be  in  reality  never  so  recovpred  as  that  the  sin 
•lioll  be  aa  if  it  UL'Tpr  bad  bet'U  coinmittetl :  Imt  tliat  ihroiighoot 
all  thi;  trtL-rnily  of  its  existence,  L-nch  soul  shall  be  conscions  that 
ervry  act  uf  vice  or  hasencn  it  did  on  earth  bas  mode  the  distaJioe 
Kivai-cr  brtweeu  itself  and  ultimate  ptrfeclion. 

We  aoc  this  tnith  glimmcTing  in  the  dootriue,  taught  in  tbo 

Uyitcrieg,  that  though  flight  and  ordinary  offenoeA  coiild  be  expi- 

sImI  by  penance.  reiK'nlauce,  iK't^i  nf  bpneticence.  and  prnvi>ni.  grave 

crimes  nere  m»rtal  itiiiH.  beyond  the  reach  uf  all  sueh  n-medies. 

£lrneis  closed  her  gatee  ogaiuii  Nrn>:  and  tbe  Pagan  Prieats  told 

'"'•■nstaatinc  tlut  anionj;  nil  their  modes  uf  expiation  there  waa 

""•lit  K>  pct<nt  as  could  wuMi  from  Ai>  mml  the  dark  spots  left 

Imt  the  manier  of  hia  wifo,  and  bio  mnttiplied  perjuries  and  nssas- 

i^ifiali'iuK. 

The  object  nf  the  ancient  initiatkins  being  to  ameliorate  man- 
ic icd  nnd  tu  perfect  thti  iutelk-ctual  {Mirt  of  nmn,  tbe  natiirc  of  the 
1i  u  Doau ■  sou),  itB  oriipu,  it^  ib-stinutton.  it«  rvbittonfi  to  the  body 
niid  u>  iitiivcrtuil  nature,  all  foimti-ii  |>Ari.  of  the  ntyelic  ecicncc; 
nucJ  to  ihem  in  port  the  leBitong  given  to  Iho  initiate  wi>n>i directed. 
VtiTil  vfm  Iwliorcd  that  initiation  tended  to  his  pfrfection,  and 
^•->    prtvenllug  tb<-  divine  part  within  liim,  ovprlnadt'd  with  matter 
ff*-iMi  ind  earthy,  from  being  plniiged  into  gloom,  and  impeded 
^r»    !t«  p'tiirn  to  the  Dcily.    The  khuI.  with  thtm.  wus  ntit  a  mcnt 
'^-•ii(vpii,,u  or  aSbtraction;  liut  n  n-ality  including  in  it«elf  life  and 
iViMo-bi;  «r,  rftilmr,  of  wIiob*'  wsenee  it  was  to  live  and  think. 


3S8 


MOSILS  AND   DOOVA. 


It  W8G  tdatcrial ;  bat  not  brntc,  inert,  lo&ctive,  lirelMt^  motinl 
formless,  [igbU«M  matter.  It  wm  held  to  be  nctirc,  icmobu^ 
thinking :  its  luiliiral  liome  in  the  higbcst  n^innf)  of  t)w  utti 
wlienre  it  desct-DiJei)  to  illuminate,  give  form  itnd  mavnapoC 
viririTt  animate,  and  carry  irith  itsrlf  the  buer  mitbr;  inJ 
wbitber  it  unceasiiiglv  tendB  to  ri?a«c«n<],  vheo  and  u  soon  at  il  ou 
free  itself  from  its  conneclion  with  that  matter.  Froiii  tbiit  lat- 
stanoe,  divine,  inGnilvly  delicate  and  aclivi>,  efist^iilially  InmiiMK 
iho  souls  lit  mfD  WL-n>  furmvO.  Hiid  bj  it  aliMie,  auittag  irilb  ii^ 
urgu&izing  their  hudi'-s.  men  tired. 

Tbia  was  th«  doctrine  of  Pythagoras,  who  Iramcd  it  wlieo  b* 
received  the  Egyptian  Mr?terieji:  and  it  was  the  doctrine  «fil 
who,  bv  meaiis  of  the  cen>motaial  of  initiatiou,  liu>nght  tu  punTr 
the  aoal.  Virgil  mukea  the  epirit  or  Ancliisca  teaoh  it  b>  Sutn: 
and  all  the  expiations  and  liulrationR  iisfd  in  the  mTstiWiwac 
bat  livmtHil.^  of  those  intoUec-tiial  onca  by  which  the  soul  vat  14  hi 
ptirgvd  of  its  Tioe-Bpot«  and  stains,  and  frrcd  of  the  incntabniw 
of  its  cartlih-  prison,  w  tbat  it  might  riseanimpcdcd  tolbrinin* 
fVom  which  it  came. 

Hrnee  epning  the  doctiine  of  tbe  transmigrfttioo  of  anV; 
wlticb  Pythagoras  taught  as  an  allegory,  and  thu«e  who  mi 
afler  him  rereired  literally.  Plato,  like  him.  drew  his  ilocinod 
from  the  East  and  the  myBtrrieB,  and  iindertuok  tn  tnsel»l<  U^ 
language  of  the  eymWls  used  there  into  that  of  PbUowpbr:  u^ 
to  proTC  by  argument  and  philosophical  dednctirto,  wb»f,./W('? 
the  eonGciousnees,  the  mydleries  taiigbl  by  syraboU  ae  an  indiipB)^ 
ble  fact,- — the  immurtality  of  the  aoiil.  Cicero  did  ihv  ntne;  u* 
followed  the  mysteries  lu  teucbing  tbat  the  Gode  were  hat  now 
men,  who  for  tlieir  great  virtues  and  signal  serrion  bud  dcMn*" 
that  tbi-ir  souls  should,  after  death,  be  rabed  to  tbat  loftT  nude- 
It  being  taught  in  the  Mysteriee,  either  by  way  of  all«g«j.t*« 
meaning  of  which  was  not  made  knova  exeepL  u>  a  sctivt  (^ 
or,  perbapfl  only  it  a  Inter  day,  as  an  actual  reality,  that  the  Mai* 
of  the  ricioas  dead  passed  into  the  bodies  of  those  «niinaU  H 
who«e  nature  thdrTiccs  hod  moet  afBnitv.  it  w»ialM  tan: 
tbe  aoul  could  avoid  tbeae  trauimigrations,  often  succtm.-  - 
numerouB,  by  llie  practice  of  virtue,  which  would  ue^jnit  it  ff 
them,  free  it  from  the  circl«  of  mpoesstve  geQer&lions,  and  rHl<^ 
it  at  oQce  to  its  aoorc*.  Hence  nothing  was  so  anlentty  pnwi  , 
fur  by  tbc  initiates^  aajB  PnK-liu,  as  this  bappy  fnrlanr,  whicki 


PKIKCS  OP  THE  TABEIISACLB. 


SM 


of  En\,  would  restoru  tltt 


to 


ering  (bem  from  the  empire 

troe  lite,  aud  conduct  tbi-m  to  the  place  of  ihiitl  rest.  To 
biloplrinc  proliably  rercrrtd  tboi<«  figures  of  uninmls  and  mnn- 
■B  vbtcli  verc  exhibited  to  the  initiutu,  liifoiv  ullowiiig  him  to 
weibe  Mored  light  for  which  ho  iiglmd. 

Plat«  flaja,  that  souls  will  iiot  reach  tbc  tonn  of  their  ills,  until 

ikmulutiuus  of  Ihe  wurtd  h&To  restored  tbeiii  to  thc-ir  priuiitlva 

■ditiuu.  aud  jiurified  tliem  from  the  stains  Vrhlch  llic;  liavo  cuii- 

Kl«dhv  ibc  ooDtagion  of  tins  earth.  «»(]  air.     And  he  held  that 

^^(vuld  not  I>e  allowed  to  ont«r  LU>&vcn,  until  t,h<iy  [ia^  dietio- 

SltiilteJ  tliemselTea  by  tbe  practice  of  vii-tne  in  some  oue  of  thrM 

tntnl  bodini.     Tbi>  Mauiuhi-aiis  allowLnl  five:  Picdar,  thu  tjtame 

mteha-  &a  ]'latu :  ha  did  ibB  Jews. 

kail  ViixTn  sa}'ts.  that  the  aiivient  suutlma^^rs,  and  the  int«q>re- 

|of  tbe  will  uf  tlic  Code,  iu  Ibwir  reliffiDiis  cctvuionit-s  and  ini- 

Sinit,  Uught  that  wi;  vxpiute  licrv  buluw  tlit-  L-rimcs  cunmiiLLvd 

(prior  lifti ;  and  for  that  an^  boro.     It  was  taught  in  these  mje- 

that  the  soul  jmssm  through  sfvpnO  utmag,  and  that  tho 

land  sorrows  of  ibis  life  are  an  expiation  of  prior  fiiults. 

<  t1octrii]«  of  tmnfimigration  of  i«im1:<  obtuinnl,  as  Porphyry 

us,  among  the  Pti-uiiii^  aud  Magi.     U  was  held  iu  tbe 

load  thi^  Wi-st,  and  that  from  the  reinoteet  antitjuity.     ilero- 

i  found  it  uiiioug  tliL'  £gy]niauA,  who  uiadv  tbv  tt^rm  uf  the 

of  mignitioQg  from  one  bumau  body,  through  animals, 

at|d   birdii,  to  anolhtr  human   body,  t.bn'e  tbouitatid  yaiirs. 

!\(>9  even  fat'ld  that  mm\»  went  into  pbu)t&     Of  these,  the 

Wa*  the  uoblcHt,  as  uf  uuiniala  tbe  lion  ;  both  ixUxg  cohm- 

lo  tho  tinu,  tu  which,  it  wks  held  in  the  Ont-ul,  virtuous 

iw«n  to  ivturn.    The  Curdx,  Ibc  Chinese,  the  Kabbalistj,  all 

tlw  nunc  doctrine.    So  Origvn  held,  and  the  Bishop  Syne*in», 

"^  bttcr  of  whom  had  been  initiated,  and  who  thus  prayed  to 

(Ii4:  "O  Father,  grant  that  my  eoiil,  reunited  to  the  light,  may 

W  l«  plunged  again  into  the  detilements  of  vjirth  !"  So  the  Gnos- 

liobeld ;  and  cveu  ibc  ^i«?ipl^s  of  Christ  Inqnim]  if  the  man 

1^  mu  born  blind,  was  not  so  punichcd  for  Bomo  eii)  that  he  had 

tvnmittcd  licfoiv  hi«  birth. 

Virgil,  in  the  celebrated  allegory  in  which  he  dcTelopn  the  doe- 
Ihtsuaght  in  the  mysteries,  enunciated  the  doctrine,  held  by 
Pbof  the  ancient  philusupliers,  of  the  piv-exLstencB  of  aouU,  in 
rleroal  fire  from  which  they  t-manalc;  that  tire  which  aui- 

3« 


400 


VOBAIS  AKB  DOOUJi. 


mates  the  stani,  and  circulate  in  ererj  p»rt  of  Natnrc :  and  t 
piinliCKtiona  of  tbe  soul,  b;  f!re,  wiit4!r,  aoil  itir,'  of  which  j 
spcuke,  mil]  which  three  mocjci  were  cmpioY«^  in  Ihc  M.vetrricB  o 
BaAchus,  were  evuibols  of  tbc  pn^augc  of  the  soul  iatu  tliK-raDi 
bodies.  fl 

TI]e'i;i(>1iitioii>i  of  lh<>  hnmiin  Botil  with  the  tvst  of  niilnn*  ni^r 
chief  ohjpct  of  the  Brinnce.  of  the*  mystwripii.  The  man  was  Ihtn* 
brought  fiiee  to  fuw  wilJ]  entire  nnturc.  'Vhv  world,  and  the  tpliff- 
ical  envelop)--  timt  surrounds  it,  vren  rcprcficntcd  by  a  m,v>tic(f^ 
bj  tlic  tide  of  iho  image  of  tht)  Snu-God  wIiom  mysltrirt  wit 
celebrated.  The  famous  Orphic  egg  was  coosecratod  to  BBcdm* 
iu  hit)  niVHteriee.  ll.  wa«,  says  Flutarclt,  nu  itnug*!  of  thttTDi* 
verse,  whicli  etigvuders 'everything,  and  coDtuiug  ewrylhingiD  lu 
kieom.  "  Oonsnlt,"  fay»  Mncrobins,  "  Die  iiiiliat«-8  of  lh«  mjAt- 
rie*  nf  Bac-fhus.  who  honur  with  special  ventmtioii  the  eaored  tff^ 
The  mimdcd  and  almost  spiierical  form  of  it*  shcil,  he  mts,  «bi* 
cuolotee  it  on  every  side,  and  confines  within  itwlf  the  princifta 
of  life,  is  B  symliolio  image  of  tiie  world  ;  and  the  world 
iiniriTfuil  principle  or  all  thingK. 

This  symbol  was  borrowpd  from  the  Kgyptinns,  who  alaoi 
crated  the  (.'gg  to  Osiris,  germ  of  Light,  himsi<ir  horo,  saye  ! 
rii«,  Cfom  Ihiit  famon«  egg.  In  Thebes,  in  Upper  HgypU  hi  W 
rqireacuted  as  emitting  it  from  his  month,  and  eaui^ing  to  Uffi 
ft"oin  it  tlie  (irat  principle  of  beat  and  light,  or  the  Fir«>-Oi»d,  T'lt 
can,  or  I'Ktha.  We  find  this  egg  even  in  Japan,  between  tb«  bomt 
of  the  famous  Mirliriuc  Bull,  whose  uttribates  Osiris,  AiKhSod 
BacrhuH  all  l>urri>wi-d.  ^^ 

OrphcHK,  author  of  the  firecian  Mysteries,  which  ho  carried  (^B 
Egypt  to  Gn-eoe,  cousL-crated  tbia  symM  ;  and  taught  that  matS* 
uncreated  and  iuformous.  exiiitetl  from  all  eternity,  nn»rg\ni>™ 
as  chao« ;  containing  in  itself  the  Principles  of  nil  Hsijienoii 
confaeod  and  int(>nninglt>d,  light  wtlli  darkne^^.  tbe  dry  with  i^ 
humid,  heat  with  cold  ;  from  which,  it  after  long  ages  taking  tki' 
shapi?  of  an  immenso  egg,  ieaucd  (he  purv»t  niatli*r,  ur  &nt  n^ 
istance,  and  the  residue  wa«  divided  into  thi.-  four  element*,  inn 
which  proceeded  heiiv<-n  and  earth  and  all  things  eli<>.  Tbij|;tul 
Coemogonio  idea  he  taught  iu  the  mysteries;  and  thns  the  Uicn 
pliHDl  explained  the  meaning  of  the  mystic  egg^  saao  by  the  itii 
jitcs  in  tJic  ijunctuary. 

Thns  entire  Nature,  in  her  primitiTe  oi^uiuition,  was  prGsentt 


incifto 
1  UA^ 


PRISCR  OP  THE  TABERSACLB. 


401 


Fhlm  wliom  it  was  \ri8li«d  to  instruct  in  her  secrets  and  initiate 
b  her  mvi'tcriPH:  nniJ  Clcmpris  of  Alevnndria  mijfht  well  say  that 
initiBtion  •kbs  a  real  phyitiolofrj. 

So  rimin-s,  the  LI}iiiNG«d,  in  the  Mysteries  of  the  New  Or- 
phirx,  cmorgcd  Trom  the  egg  of  chaoM :  iind  the  PcrfliiiiH  hud  the 
irreat  egg  of  Ormtizd.  And  Siinchoaiathon  tt'IU  us  that  in  Ibc 
Phcwiiirfati  thfohigy.  thi;  mHlt^r  of  chiiog  took  tliP  form  of  an  egg-. 
and  ht'  nildg;  "Such  ore  the  lessons  which  the  Son  of  Thabioii, 
lirsi  HifTophinil  of  thp  l*hn?nieiBiis.  tiirnrd  into  alli^'gorir'",  in 
l^joh  phy-iiii-s  iind  aittronomy  int^rminglMJ,  and  whioli  h4>  tanght 
(nlieotlier  HiTophant^,  who«ip  dnty  it  wa:t  t-o  preside  at  orgioi< 
ami  iiiitinlions;  and  irho.  Peking  to  etrltc  thp  astonishment  and 
fdmimtion  of  mortals,  failhrnllv  transmitted  tJiese  things  to  their 
^bcrSAors  and  the  initiates." 

'  In  the  mysteries  was  also  langht  the  division  of  the  Univerfial 
(\iiifK>  into  nn  Ai'tlTG  and  a  Pa&sivc  conse;  of  whlt-h  two,  OairiB 
and  Uie. — the  heavens  and  the  uarth  were  yymbolft  These  two 
First  Oniiitpg.  iiitu  wliioh  it  wa^hiOd  that  the  grtral  Universal  First 
Cau««  at  the  hefjinniiig  of  thingi  divided  itself,  were  the  two  great 
Dirinitii-s.  whose  worship  wn^  aceording  lo  Varro,  tnculoited  upon 
the  iiiitintrrs  al  Suninthruce,  "  A«  is  taught,"  he  uya,  "in  the  ini- 
tiatiirn  into  the  mrdt<'rio«  nt  Sainolli race.  lionYeii  and  Earth  arc 
rrganl'Hl  as  thp  two  firat.  Divinities.  They  are  the  potent  Oode 
iruTHliippi-d  in  that  [iilnnd,Hnd  whniie  names  nro  contKicnited  in  the 
Uiukri  of  otir  Angnn.  One  nf  theni  is  tniile  and  the  other  female; 
and  tlivy  bear  the  siime  rvlution  to  eiich  oth^r  as  the  snni  does  to 
Iht*  iNidjr,  humidity  to  drrncps."  The  Cnrcles  i»  Orrtc,  had 
liiilM.'ri  Au  Hilar  to  neaT<^n  and  to  Rarlh;  vhoee  myelorics  they 
'  -.it<^  Ht  tJno«sii8,  in  a  cypress  grove, 
1  lii-df  two  Pivrnilipa,  the  Active  and  Paaaive  Principles  of  the 
Uniu-rse,  were  commonly  Kvmboliwd  by  the  generative  part*  of 
man  and  wnmnn  ;  to  which,  in  remote  ages,  no  idea  of  indecency 
■Tiis  iiflurlicd  ;  the  Phnflut  and,  CVinJi,  cinMems  of  gonftratif>n  and 
jirodnctinn,  and  which,  as  snch,  appeared  in  the  mysteries.  The 
Indian  Lingam  wag  the  unkin  of  Wtb,  at  were  the  boat  and  mastt 
^d  11m-  }v.inl  within  a  circle:  all  of  which  oxprcMcd  the  fame 
IPltloRophirai  id-sa  as  (o  the  Union  of  the  t  wo  gTMit  Cansea  of  Na- 
tnrv,  which  concnr,  one  actively  and  the  other  passively,  in  the 
lenitlmi  of  all  Iteing*:  which  were  Bymbollxed  by  a'hnt  we  now 
m  (iiTinini,  Uie  Twins,  at  that  remote  periud  when  the  Sim  was 


402  IfORAia    AND   DOQHA. 


> 


in  that  Sign  at  the  Tenial  Equinox,  and  when  they  were  Male  aMr:^-ji^ 
Female;  and  of  -which  the  Phalhis  waa  periiapa  taken  from  tl-*"-r»t\w 
generative  organ  of  the  Bull,  when  about  twenty-five  hnndres^-m:  te4 
years  1>ofiire  our  era  he  opened  that  equinox,  and  became  to  tkf  :^    t\ie 
AiK-iont  World  the  evmbol  of  the  creative  and  generative  Power_-x  s»et- 

The  initiates  nt  Elcusis  commenced,  Proclne  says,  by  ioTokiiEX' £':xi<>E 
tlic  two  great  caiisee  of  nature,  the  Tleavens  and  the  Earth,  oo  «■»'"' 
which  in  Fuccession  they  fist'd  their  eyea,  addressing  to  each  .■Js^*''* 
prayer.  And  they  deemed  it  their  duty  to  do  so,  he  adds,  becamyyj^"^ 
they  saw  in  them  the  Father  and  Mother  of  all  generations.  TH  'J-'  The 
concourse  of  these  two  agents  of  the  universe  was  termed  in  the*^*^*^*" 
logical  language  a  marriage.  Tertullian,  accusing  the  ValentimJc:*  xtin 
iuus  with  having  borrowed  these  symbols  from  the  Mysteries  oo  *  "^ 
Ek'UsiH,  yet  admits  that  in  those  Mysteries  they  were  explained  ii  -K»d  u» 
a  manner  consistent  with  decency,  as  representing  the  powers  oo  *  "^ 
nature,  lie  was  too  little  of  a  philosopher  to  comprehend  thcfc*"  "^ 
sublime  esoteric  meaning  of  these  emblems,  which  will,  if  yoo  »£»*•  '^' 
vonce,  in  other  Degrees  be  unfolded  to  you. 

The  Christian  Fathers  contented  themselves  with  reviling  an*  c*'-^**"*' 
ridiculing  the  use  of  these  emblems.    But  as  they  in  the  earlier***"''" 
times  CR'ated  no  indecent  ideas,  and  were  worn  alike  by  the  mo^<^*°^ 
innocent  youths  and  virtuiius  women,  it.  will  be  far  wiser  for  as  t**     '^^ 
seek  111  iienetnito  their  meaning.     \ut  only  the  Egyptians,  say ~sC^***^ 
Diiiilorufi  Sifulus,  hutevery  otht-r  people  that  consecrate  this  sym  trMX~^^' 
hoi  (Ihc  I'halliis).  det'ui  that  they  thereby  do  honor  to  the  Activ*"^  -*  *'" 
Fiirct'  of  Ihe  universal  generation  of  all  living  things.     For  th»xi^  *'^* 
Hanie  reasun,  us  wi-  learn   from  the  geographer  Ptolemy,  it  wat-Ct  ^-^^^ 
rcvcn-ii  among  the  Assyrians  and  Persians.     Proclus  remarks  tha'^***^^  _ 
in  llif  (lislribufion  of  the  Zodiac  among  the  twelve  great  Divini-i  *^*  *""' 
tii-M,  liy  ancii-nt  astrology,  six  signs  were  assigned  to  the  male  anc*  x*-^™ 
six  lo  (li(i  frniale  ])rineipk'. 

'riiii'i-  is  anoihcr  ilivision  of  nature,  which  has  in  all  ages  strucbl  ^^  '"' 
all  nun,  and  wliich   was  not  forgottt-n  in  the  Mysteries;  that  of*^*^-*" 
Mght  and  Darknes;^,  Day  and  Xight,  Good  and  Evil;  which  min—  ,*r*o~ 
glc  widi.  and  chish  against,  and  pursue  or  are  pursued  by  each*-* '^ 
(illiiT   (iiruugliool  the  univers;-.     The  Great  Symbolic  Egg  dis^ — -^^~ 

tinclly  reminded  Ihe  initiates  ol"  ihis  great  division  of  the  world ^^~ 

I'luluri'li.  Ireaiing  of  tlie  dogma  of  a  Providence,  and  of  that  of 
the  two  iinn<'i|ih-s  of  Light  and  Darkness,  which  he  regarded  as 
the  basis  of  the  Ancient  Theology,  of  the  Orgies  and  the  Myste- 


/ 


I>RINCB  OF  THE  TAHKRyACI.E;. 


4M 


well  ftinung  the  (ircrks  as  the  BarburiiinH, — n  tlHctrinr 

I  »rigin,  according  to  hitn,  tsltiKl.  in  tlit  night  or  time, — cites, 

^npporC  of  hie  opinion,  the  I'amcmK  Mystic  Kgg  of  the  diecipka 

'  Zorouter  and  tht-  initiates  in  the  Mj-fltcriee  of  Mithras. 

To  ihv  initiules  in  the  Myst«riL>fl  of  Elonsia  vm  eshibifced  the 

'  of  tho(«  two  prinoiplt^.  In  the  moc«s§ive  scones  nf  Darlc- 

Ijght  wltich  paset'd  before  their  eiv».    To  the  profouni!- 

B,  socutnpouicd  frith  illaeiooB  and  horrid  phantoms, 

liil  the  moat  Irllliiint  light,  who««  ^pltinior  I'hiM'd  round 

lilallieof  the  Ooddeaa.    The  candidate,  says  I>ioQ  Chrysf^sto- 

.[wssed  into  a  niysterioiiii  tptnple,  of  atitonisliinj;  miignitiide 

liiiy.  uhtre  wen*  exhibited  to  him  immy  mystir  si'^nes; 

^hv  van  were  stn»nud  with  majiy  voi('es ;  and  wlica-  Diirk- 

) ftnd  Lij;bt  HticcentiTelr  piuecd  before  htm.    And  ThemisMus 

I  Ilk"  iimuuertl escribes  thf  initiate,  when  ubimt  to  enter  if* to  lliat 

of  (he  Haactunry  tenunt^^d  by  the  OodJo^a,  as  ffllod  with  fear 

retigioaa  Awe,  wnTenog-,  nncerlHin  in  what  direction  to  nd* 

pot  Cbroogl)  thf  pTOfoiirid  darliness  thai  enVcIojw  him,     Bnt 

1  the  Hierophant  h.-is  <>j«med  the  entrance  to  the  iumost  sane- 

rj,  and  reinoTed  tha  robe  that  hides  (he  Ooddees,  Tie  exhihita 

to  tJie  ioitiate,  rrspleiident  with  divine  light.      Tlie  thicJE 

on  aud  gloomy  stoiojphere  which  had  euTironed  the  candi- 

pvaniah ;  be  is  Blled  with  a  vivid  and  globing  entlinsiaxni,  that 

ihiR  soul  out  uf  the  profotind  dt-jeeiiuii  in  which  it  was  plunged ; 

I  tiie  purest  liyht  itinxieLtlH  b<)  tlie  tlitekest  diirkneiK. 

B  fra^^eiit  of  ihe  same  writer,  preserved  by  Stoba-us.  wft 

Ibat  the  initiate,  up  to  the  moint-nt  when  hi«  inittutioii  i»  to 

jfCMiniminuted,  is  ulamied  by  every  kind  of  eight :  that  aatoii- 

ent  and  terror  tukc  hi«  soui  cnptive;     he   Iremblen;  cold 

finwii  from  biii  body  ;  until  tho  moment  uhnn  the  Light  la 

Owu  him, — a  mari.  aiitiMinding   Li^jht, — tin?  brilliant  eoene  uf 

■am,  where  he  aces  diarmitig  nieadnws  overarched  by  a  clear 

^■Bad  feaU^aU  ivtchruted   by  ilnilt-es;  when- lie  boua  hannoni- 

VMct,  and  the  niAJi-tJiic-  ciinnt^  of  the   iJierophanta;   and 

tha  lacred  ipiMStoclea.     Thon,  nb»o1nteIj  free,  and  enfhui> 

tVom  the  dominion  of  all   ilN,  he  mingles  with  the  nrowd 

utlolcs,  aud,  crowned  with  flowpn«,  celebrates  with  them  the 

ofgfea,  to  the  binlliant  realms  nfether.and  tlie  dwelling>place 

>nntiad. 

the  Uysteriea  Of  laid*  Ute  candidate  first  paescd  through  the 


404 


U01U.L8  AXD   DOOHA. 


dark  valley  of  the  shadov  of  d(>at}i ;  then  into  a  plac 
ing  the  elemeuU  or  sablutiury  wurld,  where  th«  two  prmci 
cUutU  auJ  uuittcnd ;  uqiI  wuh  finiillv  uOiii  ittfd  to  a  ItiniinHiiA  n-^  -^^ 
wli^n.*  Lbettuii,  witb  liU  must  EirtiliuiiL  ti;;hL,put  to  rout  Uu-  «li^«jg 
of  night     Then  iiii  biimi.-ir  put  ou  tbo  oostnmo  of  the  Sun-4«i(, 
or  tbo  Visible  Source  of  Etbcrcnl  Ltg;bt,  in  Those  rayeteriw  )i«  trw 
initiaU'iI ;  and  pagsoil  n-om  t)i«  i-miiiru  of  dftrkacss  U>  that  of  hghu 
Aitor  having  Bvt  his  feet  on  the  tlirceliold  of  tho  pulaoe  of  VXnin, 
ha  a»ci-ridM  to  the  Kmpyreaii.  to  thi'  buHom  of  ihu  Elornil  Pria- 
oiple  of  Li^bL  of  ibu  Uuivcrai-,  li'um  which  all  miHh  luid  iiit>-JJi- 
geucee  en)aJiftt& 

Plularch  admits  that  this  theory  of  two  PrinciplM  wu  the  l>tM» 
of  all  Uic  My^lorios,  and  ooosecrated  in  the  religioos  Mmnoiiin 
and  ruystoriee  of  Oi-wco.  Osiris  and  Typhou,  Ormiixd  aud  Afcii- 
man,  Bacchus  and  ibe  Tltaas  and  OiaDt«,  nil  rvpreaeotcd  llu** 
priociplee.  Plianog,  the  liimiuuiid  Ood  that  isam-d  froiu  thvSionl 
Egg,  uiiU  Night,  boiv  tlie  sceptiva  iu  lh«  Mysteries  of  Uu  N«> 
Bacchus.  Might  and  Pay  vera  two  of  the  eight  Qode  adortd  ia 
tlio  Mytttenca  of  OHiriit.  The  sujuuiii  of  Ptxjuer|>ine  and  Blw*f 
Adonis,  dUViog  six  monthH  of  each  ytmr  in  thv  upper  world,  »b«U 
of  ligbt,  and  six  months  in  the  lower  or  abode  of  darkned^aUi^ 
gorically  represented  the  same  dirisJon  of  the  Unirersei 

The  connection  (if  thi:  dilfirix-ut  iuittatiouri  with  the  KiiiiiooV 
vfaich  sopamt«  the  Empire  of  tbo  Nighu  itom  that  of  the  P*7K 
and  fix  the  moment  when  one  of  these  principles  begins  \oynni 
over  the  other,  shows  that  the  Myslcries  refrrr4><l  to  the  continii^ 
oonlesi  between  the  two  ])riucip1es  of  light  and  darkness,  (vk 
alternately  victor  and  vanquished.    The  very  object  proposcti^ 
tlii;m  shows  thut  their  bo^is  waa  the  theory  of  Oie  two  prioctp'" 
and  their  reUlious  with  the  soal.    "  We  celebrate  the  august  Jin- 
terii-s  of  Ceres  and  Pixwerpine," aaya  the  Emiwror  Julian*  "it  ih^ 
antuninal  Equinox,  tu  obtain  of  tbo  Godx  thut  the  suul  may  H'' 
experience  the  malignant  acuon  of  the  Power  of  Darkneu  iliattf 
thea  about  to  tuiresway  and  rule  in  Nature."    Sallust  the  Phib)** 
opbrr  makes  almost  tJie  same  remark  us  to  thv  rGlBt>r)ns  of  tk* 
sou)  witb  the  periodical  march  of  light  and  darknoss,  during 
iknnual  ruvolutiou  ;  uud  assurer  ns  that  tlio  myglorious  fi-BtivBl 
Greece  rt-lated  to  ihe  ^ni*^.     And  iu  all  the  fxplanntions  given 
Macrobins  of  the  i^civd  I-'ablos  in  regard  to  tbt-  Hun,  adonxl  u 
the  nomoB  of  Usiris,  UoniSt  Adoale,  Atye,  tiacuhus,  etc,  ire 


-4 

en  W 


PRIHOE   OV  nm  TABEUNACl.e. 


405 


'  fH'  Uiat  they  rcfor  to  the  theory  of  the  two  Principla*,  Light 
>iirkiif?8,  and  (lie  triumplKi  gaiiivd  by  ono  over  llio  ulhor.  In 
was  wlfbrau-d  the  lirat  triumph  obtaiued  by  the  light  of  Jay 
he  length  of  tlto  uiglit^;  und  th«  <!<-rcDit>Bie«  of  monrulug 
tjoiuiiig  hud,  iiriicrohiiis  tnys,  twtlii'ir  olijec(,  the  vici^^ittidea 

anuim)  »tmiiiidtratiou  of  the  world. 
is  hriuga  lie  naturally  to  the  tragic  portion  of  tbcec  ruligious 
and  i«  ino  allogorioal  histury  of  the  difTorvnt  advetitiirco 
IVineipIp.  Light,  Ticlor  «nd  vanquished  by  turns,  in  thr 
wagrtl  with  DiirktiCM  during  each  animal  pu-riod.  U«n> 
lh«  muHt  tiiysl^rioiis  purt  of  the  uncictit  initiulions  and 
noet  iiilcrcsling  tij  the  AEasun  who  lami-nte  the  diutli  ot  hie 
tl  Jduslcr  Kliir-Om.  Over  it  Uv-rodotue  throwe  th«  au^nst 
S  myetery  and  Bilouce.  Sponking  of  tlie  Tomple  of  Minorvo,  or 
L  leU  who  wag  titylt^'d  tbu  Mother  uf  tht;  Suu-Uml,  aud  whusi' 
aiva  wcR-  kniiwi  Jjiac,  at  riui*,  ht  sjn-aka  of  a  Tomb  in  the 
la,  in  the  reftr  of  the  Chnpcl  mid  aguiaiti  tliu  wall;  and  says, 
thu  toiiih  of  it  mun,  whoitc  nainL'  rcKiK^ct  n'i|iiirrA  nit?  tu  Ctiii- 
Wiiliin  the  Xcmplo  Wtirc  great  obcliaka  of  Bioiu-  [pAalli], 
circular  take  paved  with  eiuntrs  und  rori'ttcd  with'a  parapet 
mwl  lo  nie  as  large  iia  that  at  Delos"  Jwhcrc  th**  Mystfiie*  of 
o  Wtn?  L'eli^bralt^iiJ.  "  Iii  tluii  liikv  lh«  Kg^-])t!iins  eclebnitej 
the  niti;ht,  what  they  style  th»  Myst^rirfl,  in  vhich  are  rqi- 
lod  tlicsufri-rin^^  of  tht  (rod  »if  whum  I  Jmvi-  Hpokcn  aliovii." 
Cacxl  was  Ogirij,  put  to  death  by  Ttiphon.auJ  wh<»  d<-sccud<id  tu 
hadea  and  was  rcstornl  to  life ;  of  which  he  hod  spoken  h«fom 
are  rcmiiui*'d,  by  this  paaaagu,  of  iIki  T»mluir  Kliir-Om,  bin 
and  hie  niiiting  fruui  ihu  gnivp,  >4ymii>dii!al  of  r>>.'it«raUon  of 
kod  also  of  the  bnuen  Sea  in  the  Temple  at  Jerumlem.  He- 
l)«  a<Ms:  "I  iaipo^  upon  luviwlf  aproromid  silence  in  w-gard 
•Bc  Myatcri<>3,  with  most  of  which  I  am  aciiiaiiik-d.  As  little 
.  spnik  of  the  iuitiatious  uf  Ci-red,  kuown  among  the  Grecka 
,Mtno|ihcina.  ^Vlinc  I  eball  nay  will  not  violate  tlie  re«p«et 
I  uKc  tit  ruligioiL" 
icnngiims  qnnies  this  passage  to  show  that  not  only  the  Statue 
>•!  Tomb  of  Ofliris  was  exhibited  in  Egj'p''  *"^  ^  tragic  rcjH 
lutiim  of  his  jiiffcriDgs;  and  reniarka  that  thoEgypliana  bad 
ling  cercmonira  in  honor  of  thair  Gnde,  whoi^it  deaths  tbi>y 
ItH  ;  und  to  vhoui  lh«y  aflernard  £acrillucd  us  baviug  paood 
tata  uf  iminortAlityT 


40fi 


UOBALS  AKD  DOOIU. 


h  19,  however,  not  difficult,  rombining  the  difTerentiByBO 
that  (^miinuti.'  fTvm  tlio  dtfllrutit  Hknctuiiries,  to  loan  the  ^ 
iind  tl)o  object  of  tbeac  eccrct  ceremonies.    Wc  lure  hiDta.  and  not 

We  know  tbut  the  KgrptiniiB  worshipped  tlw  San,  ondcr  tbi 
name  of  Osiris.  The  misrortiiiies  am)  tragical  dt-alfa  uf  thiilinl 
wervRD  Allegory  rtlutiiig  to  llic  Saii.  Tuphoii,  Itkc  Abrimu,  Rf 
rreeiitcd  Darkaess.  The  enffer'nigs  and  death  uf  Oairia  ia  Ik 
Ujrcteries  of  tin;  Night  wen;  u  myslic  imax«  of  the  phflwrtucM  »f 
Nature,  nad  the  conUk-t  of  Uk'  tuo  grva,t  Principle  which  riMR 
the  cmpiiv  uf  Nalunr.  and  most  iiifliieuov  uiir  souU.  Th«  San  if 
neithvr  bum.  divfi,  nur  is  ruiM-d  lu  lifi>:  nud  th«  recital  of  Umt 
event*  waa  bnl  iin  iillcgory,  veiling  a  higher  ttHlh. 

Horua,  eon  of  idi«.  And  the  sumc  an  Apollo  or  the  8un.  nlao^ifl 
and  wa*  restored  i^riiin  to  life  and  to  bis  mother;  and  ibtpriaii 
of  IfiiH  (vI(')>ruU'd  I hfM>  gn-iit  evt-nt*  by  iiiuiimiDg  mid  ^otnu^ 
lival  iucc:uL>diii<;  each  uUiar. 

In  the  uiTsU'rif^  uf  Plia-tiicia,  estAblislK-d  in  lionnr  of  Thimwi 
or  Adoni.  nh>]  tlit-  Sim,  tlie  ei|Kvt«r1f  uf  liis  dt-ath  iiiij  ^Mlfn^ 
Uou  was  exhibited  lo  llie  initiate?.  As  we  learn  from  MmM* 
ttud  IMutiiivh.  ti  ll;^urc  yfiia  exhibited  repre:A<'iitins  tb?  coriwof  * 
young  nmii.  H(>w.Tii  wcn^  strewwl  upon  tliia  IkmIv;  Uiewnw 
mourned  for  him;  a  tomb  was  erected  to  him.  And  tliea*  faH*' 
an  we  learn  fntm  PInturc-h  »iid  Ovid,  punsi^d  iulo  fUrpew. 

In  the  iny»terii>i4  of  Milhnif,  the  Sun-Qod.  in  Asia  Minor,  A^ 
menia  and  Poreiii,  the  dfulh  of  that  God  was  Uuent«4,  tai  U* 
resurrection  was  Cfl.'hraicd  wilh  the  most  cnthiisiartio  exprwBW 
of  jojf.  A  corpse,  wo  K'uni  from  Julian  Firmicii«v  waaehown**' 
initiabea,  rcpn'A-uting  Milhrw  dead;  and  afterward  bts  rwuin*" 
Hon  wai  anntmnc'cd  ;  and  I  hey  wore  ihcii  inviti-d  to  pejoicB  tW 
the  dead  Gtnl  van  n-gtotvd  to  life,  and  hud  by  means  of  bit  Ml^ 
ittgt  eccurcd  their  salvation.  Three  mouths  bt-fon*,  hit  Irilth  IiJ 
been  ceIebrot<?d,  under  the  emblem  of  an  infant,  bom  oa  lit 
VSth  of  Oecember,  or  the  t^ighth  day  before  the  Kalcndi  of  JlB* 

In  Greece,  in  the  mysterir*  of  the  same  Ood,  honoml  under  U* 
natnc  of  Bakchus,  u  n-preecntntion  wim  pvcn  of  hia  di-ntb,  eiBB 
bv  the  'titans ;  of  bis  descejit  into  hell,  bis  snbaeqiiCDt  rmant' 
(ion,  and  his  return  toward  big  I*rinRtple  or  the  pnrv  abode  wh 
he  hiid  deRx-nded  to  unite  himself  with'  matter.    In  Uie  isl: 


pniNTB  OF  Tll£  TAIIllltyAOLe. 


40T 


jd  Tcncdos,  tbU  death  ww8  n.'pr*aenUMl  by  the  aicriBof 
mil,  iiftiiuily  iniiiiolrtU'd. 

t  miitilutioii  mid  HuHoringg  of  the  same  Sun-Ond,  lionor^-d 
O'gtM  under  tlie  name  of  Atjs,  caused  the  Tragic  sc^aee  that 
lu  we  Iraru  from  Diodorua  Sicniuti,  reju'eseiilifcl  Hnuiiallj  in 
iTsteries  of  CybeSe,  mother  of  the  Gods.  An  iimige  ta8 
thi-Ri,  represutitiiig  the  corjiee  of  a  young  nmn,  over  wbose 
leare  «-eri>  shi>d,  and  lo  whom  funeral  honors  were  paid. 
BamntUrace,  iu  ibf  rnvfituries  of  ibt-  Cabiri  or  gn-at  Qodtt,  u 
ejilatiuu  nrait  givcu  of  tbu  tlratli  of  oqv  of  Ibi-tii.  This  namt* 
iwn  to  tbo  Sun,  becausp  the  Ancivnt  AKtn)ntiini>r!i  garn  the 
of  Oods  Cabin  and  of  SaniothraL-f  to  the  two  (Jods  in  the 
eUatioti  (ivmiiii;  vrbum  olhcrs  ti-rm  A[iolb>  and  llcri'nlr£, 
unoe  of  tliv  Suu.  AthuDiou  eaya  that  liii;  juuiig  C'abirus  §o 
Kra*  the  same  as  thK  Dionawa  or  Ilakebosof  theGwoks.  The 
p,  ancient  inhabitants  of  Greecv.  and  who  tietLk'd  Samo> 
k,  (»lebntl«0  tbt»e  myidviwjt.  whose  origin  is  unknown:  and 
H)nfhip]Jcd  Castor  and  Pullm  as  jiatronM  nrnavi^tion. 
i  tomb  of  A|M>llo  was  at  Delphi,  where  his  Irody  was  laid. 
Python,  the  Polar  Serpent  that  ann«ftlly  heralds  the  coming 
tttmn,  e<^1d,  diirknt^a,  and  wintoi',  bad  sliiin  him,  and  over 
I  the  Gud  iriiimplu.  on  the  *^5th  of  ^arch,  on  hia  retnm  lo 
knb  of  tbo  vurnal  eqninox. 

Crelo.  .lupiier  Aiotuon.  or  the  Run  in  Aries.  p«iiit«l  with  the 
ntnt  uf  tbnt  ci|uiu(ivLuil  ai(;n,  Uir  Itain  or  Lamb  : — that  Am- 
who,  Martianas  C-u|K-Ua  tMiy^  id  the  mqic  as  O^irit,  Adoni» 
Id,  Aty^  and  tbi^  other  8nn-Gods, — had  also  a  tomb,  and  a 
MM  initiation  ;  tme  of  ibt>  prin<-i]inl  wrcmoniea  uf  which  con- 
In  clothing  the  iaitiatt*  with  the  nkin  of  a  white  lamb.  And 
a  wo  wo  thu  origin  of  the  apron  of  while  shei^p-Kkin,  nsed  in 
sry. 

these  dcotli!)  and  resnirectionsi  thcee  fnni*nil  t^inMcmit,  thr«c 
tnuruii  of  moiirutug  nud  joy.  th<-»c  i-(.-notiiphii  raised  iu  dif- 
I  pl««c«  to  Iho  Sun-God,  honored  undi^r  diflVriMil.  »»m««,  bad 
tingle  object,  the  allcgoripai  uarmtion  of  the  rrents  whii>Ji 
iiiitl  h<>n-  Ik-Iuw  to  (he  Kight  orXnture.  tliatraored  fire  fhini 
t  our  soiibt  woiv  di-omod  to  einiuiaU>,  warring  with  Matter  and 
irk  Priociple  resident  therein,  ever  at  vurianoe  with  the  Prin- 
pf  Good  and  Light  poun-d  npnn  itfidf  by  the  Supn-nicDiTJn- 
mytilerit^aj  eayii  CU-iui'ii6  of  Alvxandriit,  displaying 


3I0XAI6  AND  IXM311A. 


Jury 


to  as  munlfrsnnd  tomba  uloiif,  all  these  religions  tragedic*.  huJ  j 
common  l)iuis,  variuualy  orminie?it«d :  aiiil  that  luisia  was  lhi>  tirti- 
tioiis  death  and  roeurrection  of  the  .Sun,  Soul  of  Ihi;  Wurid.friBci 
pie  of  life  and  movement  in  the  Sublunary  World,  sttil  s^iik<  vf 
our  iiitelligcncvs,  which  an;  but  u  portion  of  Ifae  Elerual  l^t 
bUztug  in  tliiit  8lar,  tli«ir  chief  cvotr^ 

It  was  ill  the  San  thut  Souls,  it  was'  said,  w«ni  purified:  sad  tc 
it  the;  repaired.  Ic  was  one  of  th«  gales  of  tlic  eoul,  tlirM^ 
which  the  tliettlogians,  eaya  Porpliyry,  any  thut  it  Tir-urt&^ 
tyward  tlie  homu  of  Light  aud  the  Wood.  Wherefore,  in  the  Wj* 
t«ries  of  £leiui«f  tbu  Dudoukos  (the  tint  oflicer  after  the  Hi<i> 
phttut,  who  rL'iiivsfiiitvl  thf  Gniiid  Deniioiirgos  or  ilakerofth* 
Universi.'),  who  wiu  posted  in  the  interior  of  tht:Ti;mple,iisdlli 
rocvircd  Ihu  Oaudidutun,  rupruscnlcd  the  Sun. 

It  yraa  aleo  held  that  the  vicisntudce  cxpfHcnced  br  the  FiAff 
of  Light  had  a»  intiu^rncc  on  the  destiny  of  foiila ;  which,  of  thi 
eainc  substance  as  he.shansl  hi;  fcirtunes.  This  we  learn  nvraibe 
Kmpcror  JnlJnn  iinil  Si»llust  the  Philosopher.  They  are  artllwl 
when  hvAuQcrs:  they  lejoico  when  he  triumphs  orer  the  Vtmt 
of  Darkness  which  oppoeeo  his  8wuy  and  hinders  the  bappintM  l' 
Souls,  to  whom  nothing  is  to  tcrribU-  a«  durknce^.  The  fmil  "^ 
the  Bnflbring«  of  the  Qod,  fathor  of  light  and  Soiil^  slain  l>i  the 
Cbiefofthn  Povrers  of  I>nrkne«s,  and  again  restored  la  lifr.n* 
received  in  the  myi'torii-s.  "  His  death  works  )o«r  RalrBtitm: 
said  the  High  Priest  of  Mithras.  That  was  the  grwit  srcietuJ  tin* 
religions  tragedy,  and  its  expected  ftmit;— the  rranrreclii)*!  of* 
Qod,  who,  repossessing  hinieelf  of  lUa  dominion  over  Usita* 
should  a«60eiato  with  him  in  his  triumph  thow  lirtnona  Stxk 
that  by  Uieir  purity  were  worthy  to  share  His  glory;  and  tW 
strove  not  against  the  divine  foroe  that  drew  them  to  Uini.  HeO 
liH  bad  thus  uompiercd. 

To  the  initiate  were  aho  displayed  the  spectscK's  of  the  eb^f 
Hgeuta  of  the  Universal  Caose.and  ofthedtHtrihiilioa  of  tbewwii 
iu  ths  detail  of  its  parts  arranged  in  most  r^'giihir  order.    The 
Dniverse  itAulf  supplied  man  with  the  model  of  the  first  Tn»i^ 
reared  to  the  Divinity.    The  arrangement  of  the  Temple  of 
mou,  the  symbolic  onianiL-ntti  whieh  fornit-d  lia  chief  d^eora' 
and  the  drwts  of  the  High  Priest,— all,  us  Clemena  of  Alexandrti, 
Jti«ephui  and  Philo  state,  had  rcfercuce  to  the  order  of  (he  woril 
Clemens  infornu  us  that  the  Temple  contained  many  embluau  ol 


M 


POIKOB  OF  TlIK  Ti.Bi:BN,LCLE. 


409 


jiif,  the  Sun,  tbe  Mquii,  1b«  pluncts,  tho  coostolltttions 
ajor  and  Miiior,  the  zodiac,  Uie  elomoau,  uud  Iho  olIi«r 
.  of  Iho  world. 

Jumi^buB,  iu  hin  de«cri|)tion  of  the  High  PrieeL's  Vestments, 
rxiU-altii^;  ugaiost  the  chiirge  of  inipictf  brought  oj^iiusi  the  He* 
Tcns  by  otbtr  national  for  conbcoiiiing  the  Ileutbuu  Diviiiitieflt 
It  tJUdc,  because,  m  (he  cvnalruotioii  of  the  Tab^niaclei  in 
vestmcQU  of  the  tfitcriticers,  &aii  in  tlio  Sacntd  ve&aelB,  the 
bV  Wurid  was  ia  mnw  Buri  riipn^eeiited.  Of  thu  thtev  pirlfi,  ho 
inlu  which  the  Ti?tii|>le  wus  divided,  turu  iv})n>8eiit  Kunh  aud 
rckopt'ii  ti>  all  men,  ajid  the  third.  Heaven.  Gtid'e  dwi-lliiig-plaoe, 
^Mned  for  Him  hIoiu'.  Tho  twelve  loiives  uf  Sheu-lircud  aignity 
itvelvd  iDOntbsof  the  yeiu-.  The  Ciuidtetitiek  i-e[)n:iieuted  the 
||ir«  dgns  through  which  tbe&evcii  Pliioets  rim  Iheir  c^^ttrsce; 
the  nveu  lighlj,  those  pliinetji;  the  Ttila,  of  four  colors,  the 
ekmente;  (he  tunic  of -the  High  Priest,  the  earth;  the 
itli.  Dearly  blue,  the  HeBVeiis;  the  epbod.  of  four  colont, 
tic  of  uatilrc;  the  gold.  Light;  tlio  brea.sl-pIut(->,  in  the 
I  «rih  iu  the  OL-ulrc  of  tbu  world ;  the  two  Surduuyxee, 
the  Sua  aod  Mood  ;  and  the  twelve  preoious  etouea 
t-pIaU'  iirrnn/ii'-d  by  threon,  like  the  Seasons,  the  twelre 
'4-»ulltij,aad  the  twelve ^ij^sof  thezodiitc  £ven  tbe loaves  werear* 
^iij^  in  two  groups  of  aix,  like  llie  jeodiacal  signs  above  and 

KiW  the  J^iuuiur.  CIi<mi;iiH.  the  Jvurui-d  Dijhop  of  Alexandria, 
PhUuv  adopt  all  tbe^  i-x]ilati»tion8. 
[criiMS  culbi  the  Zoduc,  tbo  Ureut  Tent, — Tahcmaculuui.  In 
1to,val  Arch  IJt^^''''"*'  '>f  *b«  Ann-rictni  Rite,  the  TabeniBCle  ha« 
Mr  veil*,  of  diH'vrcHt  coIopm,  to  coob  of  which  belong*  a  hmiiicr. 
fcac  uolora  uf  the  four  are  White,  Blue,  Cnmnon,  and  I'uq>le,  uiid 
93  bauiivni  bi-ar  the  ini.Tgt>H  of  the  Hull,  the  Lion,  the  Man,  and 
,Kii('le,  the  CouaU'liutiiniB  lumwuring  2500  yvnn  hefuri'  uur  cm 
be  £<|Uinoctial  audSuUtitiul  points:  (u  which l>i:longfoHrstur>s 
1,  IU-x>ih)a,  Kouiitlliaut,  mid  Autarcs.  At  each  of  tfaeso 
V  are  tbive  wiiriii^:  uiul  to  ench  division  of  the  Zodiac, 
ngiog  to  each  of  thc»  Start,  are  throe  Signs.  The  Cbur  signs, 
rnn.  Leu,  St.tirpio,  and  Aquiiriits.  w«'re  lenned  the  ^teed  iignt, 
I  are  B[i|in>i>riuirly  axsigiied  to  the  linir  Tcib. 
'  the  fborubim,  uceording  to  CIcmcus  and  Philo^  rcprceentnd 
two  bviitiaphcreti ;  their  wingij,  the  nipid  wmrse  of  the  fimiiir- 
it,  and  of  tinio  wbioh  rcrolvo*  in  the  zodiac.  "i''ortb«  lleaTODi 


410 


VOLILS   AND   OOnUA. 


fly;"  g»ji  Philo,  8|waking  of  ih«  wings  of  the  Cheratiim:  ibJek 
were  winged  repre»eiiUtion«  of  the  Liou,  th«  Bull,  the  Eh^,«i(I 
the  Man;  of  two  of  which,  tlir'  human>hpa<led,  wiogt-d  buHt  mt 
lioaa,  so  many  havo  been  tonixA  at  Ximroud  ;  ndopUtl  w  bcDcSctDt 
symbols,  wbeo.  tlu>  Snu  entcroU  Taurus  at  the  vcrniU  ^uiaviinj 
Ix-u  u  the  dtimniLT  euUlice :  mid  when,  ulsu,  be  enlerc«l  Scotpw^ftr 
whiuh,  tiu  account  of  its  mHl)>riiiint  itiAuouws,  A^jails,  the  ngli 
wad  snlntittiteci.at  thi- nnlEiiiinikl  •_-qniriox;  nod  A<|UunuB(thl■1lUr^ 
bearer)  at  the  wiiiicr  solsticfv 

So,  demons  myt,  ihc  oandlestick  with  wren  braachu  rvpnaeBlri 
the  sevoa  }ilun(<tJ9,  like  which  tbo  eovtii  bmnclti>3  wore  ■mi^ 
and  regulated,  pri'st-rviiig  thsit  niti«lwil  proixirtjoii  aud  ariteii  of 
harmoay  of  which  tW  buu  was  the  ceutre  and  cuimvctiun.  HMf 
were  arranged,  says  Philo.  by  thrpe»,  like  the  planetd  abovp  ui 
tboM-  below  the  8UU  ;  between  which  two  gmups  vrau  llic  litud 
that  repn-twuti'd  him,  Ibc  mediator  or  mudvrator  of  tlic  eelwlii' 
bariDony.  tie  is,  in  fact,  tho  fonrth  in  the  mnsical  mmie,  m  Pbilt 
rcmarkii,  and  MartiaiiUii  Ciijtclla  in  htB  hyntn  to  th?  Huu. 

Keiir  ihf  oand It-Htick  U'eri-  other  emblc^md  n.>presenting  titrfaMi^ 
eaa,  enrth,  »iid  the  Tegctatlvv  matter  out  of  whose  boHom  tbenpMI 
arise..     The  whole  Itnipln  WiVi  an   abridgwl  imii^  of  the»wli 
There  were  candli-fitickt-  with   four  braitrhf«,  symbols  of  tbe  «•* 
mtnli  and  tbc  «easout;  with  twelve,  symbols  of  Uic  signi;  >b1 
eT«n  with  three  hundred  and  «ixty,  the  niimbiTuf  dayii  in  At 
yew,  without  the  supplementary  dnyti.    Imitating  ihe  raiDou  1^ 
pie  of  Tyre,  where  were  the  greiil  rolnmnit  (xmserml*^  tolhewa* 
aod  fire,  the  Tyrinn  artist  placed  two  coliimne  of  hronsEt-  ■(  A* 
vutraiice  of  the  porch  of  the  temple.    Tlie  hemiephtrrical  liru^ 
sea,  supported  by  foar  groups  of  bulls,  of  three  M«b,  looking  toW^J 
(bur  du^inal  points  of  tho  compaeA,  reprcsi^nted   t]ie  ball  of  Bn 
vernal  equiuux,  and  at  Tyre  were  consecratml  to  Astartr ;  to  wfu* 
Hinim.  Jusephu8  aays.  bad  builded  a  temple,  and  whn  woreiw  li" 
head  a  helmet  tit-ariiig  the  image  ofa  bnll.     And  the  thnmrtifS'^ 
omoii,  with  buIU  adorning,'  ild  arms,  and  supportnl  on  liouis''^ 
tiio«e  of  Horus  in  Egypt  and  of  tbe  8un  at  Tyro,  Hlcewiw  nSitiA 
to  tfae  vernal  equinox  and  eiimmer  aulatioe. 

Those  who  in  Tbnuv  adored  the  snn,  under  the  name  of  Safas- 
Zmu,  tbe  tirucian  Bakchos,  builded  to  him.  says  llarrobtM  t 
lemple  on  Mount  7.el»iti>3i>,  il^  roctnd  fumi  representing  lb«  vntU 
and  tht  nun.    A  circular  upertunt  iu  the  rovf  adraitl«d  U 


PRINCE  OS  TUB  TABERNACI^ 


411 


mtnxlnoed  the  imagt-  ofUie  inm  into  tl]«  body  of  tJie  Hatit^tti- 
art,  whvn  he  seemed  W  bIaKi>  lu  in  the  heighl^i  uf  Hi-htcii,  and  tu 
iilnplU-  Ifac  darktics:;  nlthin  thut  tempk-  whirli  wiu  a  rcprc»<-iitii- 
lirtimlx)!  of  Llic  w»rld.  There  tlio  pussiua,  deiilh,  utid  rcsura-c- 
I  or  BftkchM  were  rtprcsi-utcd. 
th«  Ti^mple  of  Kloueis  wug  lighted  by  u.  window  in  the  roof, 
unctuary  so  lighted,  Dioa  cunipiirLts  to  Ibo  imiver^v,  from 
bicli  he  8»;'g  it  difTered  in  size  a]one;  and  in  it  the  gn>flt  DghU 
'nturc  pln3'>?d  n  grcut  part  And  wvn^  myittiavlty  ri'iin^L-iitnL 
!  iinagt's  of  the  Sun.  Moon,  iind  Mercury  wei-c  rvprL'AiuWd  Lbere, 
(tkrhttor  thowmc  as  Anubis  whi;  ovconipnuicd  his);  uiid  tiicy 
ais  still  the  (.bree  lighta  of  a  MiMoiiin  Lodge ;  tioept  that  for  Mer- 
f,  thff  Ma»t«r  of  the  Lodge  hott  bpt.'n  libsuriily  siihstitated. 
Bvtiebiaii  Daotee  u  tbe  principal  Ministers  in  the  Uystemtot 
flnt,  Ihr  Uirrophanl,  clothed  with  the  attrihtiUs  of  the 
Architt-(-t  (Dcniiourgot)  of  ihc  nnivei*se.  AlU-r  him  OAnie 
Uatloukot,  or  torcli-bcarer,  n-prfsentativc  of  the  Jsun:  thea 
I  alUl^liMirer,  ropreseuting  the  Moon  ;  and  list,  the  J/iei-oc«ryx, 
ig  tile  cadaceuA,  and  rvpivseiiling  Mercury.  It  vfos  not 
aible  to  TvvwJ  tbe  diflVrvnt  emblems  uiid  Uiv  myst«noDB 
1  try  of  initiittiun  to  the  Pnifiine;  and  thereforB  ive  do  not 
the  attributes,  emblems,  and  oniamentji  of  these  and  other 
en;  of  whiuli  A))ukius  and  PaiiHuiiiiia  dared  not  spe.ik. 
fc  know  only  that  ewrythiog  rcconntttl  there  was  marvfllous ; 
{Tlhing  don«  there  tended  tn  ii«:tonieh  the  iriitiuti.' :  uJid  tliac 
■od  cars  vere  equally  ogtoundet).  The  Ilierophaiil,  of  loflj 
lit.  and  noble  feacnms,  with  Ion;;  hair,  of  n  ^reat  ii^,  grave 
[dignified,  with  a  voice  sweet  and  souuroiis,  $at  upon  n  throne, 
in  a  long  trailing  robe;  as  the  Motive-God  of  Natnn'  was 
Id  be  cnvcIo|K-d  tn  Uta  woik,  and  hidden  under  a  veil  which 
Borial  can  raise.  Even  his  name  was  concealed,  like  that  of 
^Drtninurgu^,  uho^  name  wais  iaeOable. 

I  BadoukuB  alw  wore  a  long  robe,  hi«  hair  long,  and  a  ban- 

ion  bi<  forehead.    Calliai,  u  hon  holding  that  ullioe,  fighting 

lie  great  day  of  ManitUon,  clothed  with  tliv  inaignui  of  bis 

9u  taken  by  the  BartMiriaus  to  be  a  King.     The  Dadoolcofl 

1  prooenion  of  the  initiates,  and  wis  charged  with  the  pari- 


f^  Ao  nnt  know  the  fnnctionii  of  the  Epibmioti  or  assistant  at 
who  n-]>rejH,-ntcd  the  raoon.    That  planet  was  one  of  tb* 


413  MORALS   AND  DOGHA. 


\ 


two  homes  of  souls,  and  one  of  the  two  great  gates  by  which  f 
deect-tided  and  reascendcd.  Mercury  was  charged  with  the 
ducting  of  souls  through  the  two  great  gates;  and  in  going  from  tbe 
Bun  to  the  moon  they  passed  immediately  by  him.  He  admitz^SW 
or  rejected  them  as  they  were  more  or  less  pure,  and  therefore  tlie 
Hieroceryx  or  Sacred  Herald,  who  represented  Mercury,  ■"^^aj 
charged  with  the  duty  of  exclnding  the  Profane  ftvm  tbe  My^^ste- 
ries. 

The  same  officers  are  found  in  the  procession  of  initiates  of  CTbj's, 
described  by  Apuleius.    All  clad  in  robes  of  white  linen,  dr^  wn 
tight  across  the  breast,  and  close-fitting  down  to  the  very  fSeet, 
came,  first,  one  bearing  a  lamp  in  the  shape  of  a  boat;  second,  <=ine 
cjirrying  an  altar;    and  third,  one  carrying  a  golden  palm-t^r* 
and  tbe  cadiieciie.  These  are  the  same  as  the  three  officers  at  EI«en- 
sis,  after  tlic  Hicropbanr,     Then  one  carrying  an  open  hand,  ^un^ 
pouring  milk  on  tlie  ground  from  a  golden  vessel  in  the  shape     o^ 
a  woman's  brcasL    The  band  was  tliat  of  justice  :  and  the  nrn-il^ 
alluded  to  the  Galaxy  or  Milky  Way,  along  which  souls  descenci^^ 
and  remounted.     Two  others  followed,  one  bearing  a  winnowi-T»i5 
fun,  and  the  other  a  water-vase;  symbols  of  the  purification  of  b»"«^^ 
by  air  and  water;  and  the  third  purification,  by  earth,  waa  repres^^**" 
ted  by  nn  image  of  the  animal  that  cultivates  it,  the  cow  or  ^^^' 
borne  by  another  officer. 

Then  followed  a  ebcst  or  ark,  magnificently  ornamented,  cc::^''^' 
taining  nn  image  of  the  organs  of  generation  of  Osiris,  or  perh^ — f^^ 
of  both  sexes  ;  emblems  of  the  original  geneniting  and  prodnci*:^"^  ^ 
J'owers.  When  Tuplion,  said  the  Eg)'ptian  fable,  cut  np  the  bc^'*-^- 
of  Osiris  into  pieces.  lie  Siing-his  genitals  into  the  Nile,  when^^  _ 
fish  devoured  them.  Atys  mutilated  himself,  as  his  Priests  afti 
ward  did  in  imitiitiun  of  liim  ;  and  Adonis  was  in  that  part  of 
body  wounded  by  the  boar :  all  of  which  represented  the  loss 
the  Kuii  oT  liis  vivifying  and  generative  power,  when  he  reach 
the  autumniil  equinox  (the  Scorpion  that  on  old  monuments  bi 
those  jiarts  of  tlie  Vernal  Bull),  and  descended  toward  the  regi' 
of  darkness  and  winter. 

Tlien,  says  Apuleius,  came  "one  who  carried  in  his  bosom 
object  that  rejoiced  the  heart  of  tbe  bearer,  a  venerable  effigy 
the  Supreme  Deity,  neither  bearing  resemblance  to  man,  catt 
bird,  beast,  or  any  living  creature:  an  exquisite  invention,  vene 
bio  from  the  novel  originality  of  tlie  fashioning;  a  wonderfirr 


»- 


rniNCR  OP  THK  T  A II  RUN  AC  I,  K. 


4ia 


rrmbol  of  religions  tnystcrics,  to  be  looked  upon  in  pro- 

fciriui  Aik-occ.    ^nvh  lut  it  wai,  its  fipire  vtae  tlmt  of  a  t<mall  un] 

of  bonitelicd  gold,  hollowctl  verv  artiatically,  rounded  at:  Ihe  bot- 

im,  utd  oovortfl  nil  over  the  (jnteid«  with  the  woiidorfiil   liioro 

glj^in  i>r  the  Egrptinns.     Th«  epoiit.  wits  not    elevated,  bnt 

titeidrtl  latprally.  pn'j.?rting  lilc*"  a  1oi>g  rivnlet;  while  on  the 

ofi^le  side  wim  the  handle,  vrhicb,  vith  siniilnr  lateral  extensjoo, 

ixmoa  its  sammlt  »n  asp,  curling  its  body  into  folds,  and  etretch- 

tK)! n|iii-ard  its  wrinkled,  scaly,  eivolleii  throat." 

'Th-:  salient  basilisk,  or  royal  tiislgu  of  (he  Pharaohs,  oft*n  occurs 

Hdw  miinntnt^DiB — a  serpent  in  folde.  with  his  head  raiecd  orcct 

^vtc  the  folds.     Til*'    bn^ili^k  wa.*   Itie  Phcpuix  of  the  serpent- 

wmt;  >nd  the  ta^  or  oni  wiis  pmbubty  tliu  voesel,  sb&ped  like  ft 

noimlKT.  wilh  a  projecting  sjMiut,  out  of  which,  on  the  monil- 

Bwntf  of  Kfrri>t,  tbo  prip*t«  iiw  rq>n'Sfntcd  ponnng  etn^ams  of 

iiu:  tTKT  au»a/ii  or  Tan  Crws,  mid  of  scefifivx.ovt-v  tin-  kin^ 

the  My*(eriea  of  Mithm.%    a  siifrwl  cave,  repn'seuling  the 

lie  arrungi.-n)tn t  of  the  world,  wag  ust-d  for  tlK*  rt-ceprion  of  the 

:*«.    Zoroaster,  eays  Eubuliis,  fist  introduced  this  cnstom 

nwcnitiug  caves.     They  were  also  coneecmted,  ia  Crete,  to 

r:  in  At-cadio,  to  the  Moon  nnd  Titn;  uad  in  the  Island 

Kwo»,  to  Kocchas.     The  pprniuiis,  in  the  cave  whore  the  Mya- 

of  Mitliras  w<'rc  oelehmted,  fixed   the  scat  of  that  Ood, 

!"  i '  -  iif  Oeneritlion,  or  Horn  inn  rgos.  near  tlip  •■qiiinortlal  point 

"■  ",    iig.  with  the  Northern  portion  of  ibr  world  on  his  right, 

Ui  the  SoQlhem  on  hiit  left. 

^Hitbrae,  says  ToTphyry,  pposidod  over  the  EquinoxM,  seated  Ott 

■PUill,  the  eymbtdieal  nnirnnl  of  the  IVmionrgos,  and  bearing  A 

nard.    Tho  equinoxes  were  the  gat«s  throngh  which  sonU  passed 

'  fni,  Wtween  the  heniii^phen?  of  light  and  that  of  dnrknewi. 

iilkt  way  wasalso  repirscnted,  passing  near  each  of  these 

PPIn:  and  it  waa,  in  the  old  theology,  termed  the  pathway  of  souls 

^"  ■    I  rt>rding  to  pTthflgoi-as,  vast  truops  of  souls  that  form  thiit 

Hi  bolu 

tbe  Tout*  followed  by  souls,  according  to  Porphyry,  or  rather 
rpnigrcuiie  march  in  the  world,  lying  thi-oiigh  the  fixed  stars 
planets,  the  Mithriuc  cave  nut.  only  diitplayed  the  ziKliwal 
other  canslrltutions,  and  marked  gutce  at  the  four  equinoctial 
folstittal  points  of  the  xotlitic.  wht-reat  souls  enter  into  and 
fjom  th<- world  of  generations ;  and  tliroiigh  which  thpy 


414:  HOBA.LS   A,ND   DOQMA. 

pass  to  and  fro  between  the  realms  of  light  aod  darkneBs;  bob.  it 
represented  the  serca  planetary  spheres  which  they  need^  m^sjut 
traverse,  ia  desa'iiding  from  the  heaven  of  the  fixed  stitra  to  'A^be 
elements  that  envolo])  the  earth ;  and  seven  gates  were  msrki  -^ 
one  for  each  plant't,  through  which  they  pass,  in  descending  w 
returning. 

We  luarn  this  from  Celsus,  in  Origen  ;  who  says  that  the  sy— "TE- 
bolioal  image  of  this  pnssiige  among  the  Stars,  used  in  the  Mi     — tli- 

riuc  Mysteries,  was  a  ladder,  reaching  from  earth  to  heaven,  diric^ H 

into  seven  steps  or  stages,  to  each  of  which  was  a  gate,  and  at  —  the 
summit  an  eightli,  timt  of  the  fixed  stars.     The  first  gate,  8s>— «7i 

Celsus,  was  that  of  Saturn,    and  of  lead,  by  the  bea^-y  nat" nre 

whereof  his  dull  slow  progress  was  symbolized.  The  second,  -of 
tin,  was  that,  of  Venus,  symlHilizing  her  soft  splendor  and  easy  fl  -^i- 
ibility.     The  third,  of  brass,  was  that  of  Jnpiter,  emblem  of  hit 

solidity  and  dry  nature.  The  fourth,  of  iron,  was  thatof  Mercu^^rji 
expressing  his  indefatigable  activity  and  sagacity.  The  fifth,  "f 
copper,  was  that  of  ISlars,  expressive  of  his  inequalities  and  ts 
ble  nature.  The  sixth,  of  silver,  was  that  of  the  Moon :  and 
seventh,  of  gold,  that  of  the  Sun.  This  order  is  not  the  r"^ 
order  of  tliese  Planets ;  but  a  mystcrions  one,  like  that  of  the  d^^^I* 
of  thi!  Week  coneecrafed  to  them,  commencing  with  Saturday,  ^^*''* 
relrogradimj  to  Sunday.  It  was  dictated,  Celsus  eays,  by  cert^^*"* 
harmonic  relations;  those  uf  the  fourth. 

Thus  Ihero  was  an  intiimite  connection   betwflcn  the    Saci^^*™ 
Science  of  the  Hysterics,  and  ancient  astronomy  and  physics;  a — *" 
the  grand  s]ject!iele  of  the  Sanctuaries  was  that  of  the  order  of  tiS*^ 
Known  Universe,  or  the  spectacle  of  Nature  itself,  surroundt    -^^  . 
the  soul  of  the  initiate,  as  it  surrounded  it  when  it  first  descend-*- -^f* 
througli  the  planetary  gules,  and  by  the  equinoctial  and  solstif  ^:*^  _ 
doors,  along  the  Milky  Way,  to  be  for  the  first  time  immured  '  * 

its  prison-house  of  matter.     But  the  mysteries  also  represented  -^ 

tlie  Caudidate,  by  sensible  symbols,  the  invisible  forces  which  mwc^^^  "*** 
Ibis  visible  universe,  and  the  virtues,  qualities,  and  jiowers  attach  ■'^     . 
to  matter,  and  which    maintain  the   marvclloiis  order  observ'  "^^ 
tJierein.     Of  this  Porphyry  informs  us. 

The  world,  according  to  the  philosophers  of  antiquity,  was  PO**"*^^^'i 
purely  material  and  mechanical  machine.     A  great  Soul,  diffas^^  * 
eTerywhere,  vivified  all  the  memljers  of  the  immense  body  of  t  ^^ 
universe ;  and  an  Intelligence,  equally  gnat,  directed  all  its  mot^'     '^ 


/ 


PRINCE  or  Tire  TA-BEKXjirXK. 


4  Id 


Biid  nrnintainiNl  the  eternal  Iiatuiodv  thut  muknl  thcru- 
TbuB  the  Unity  of  fbe  CuiTerte,  rppwwulwl  by  lli(»  sym- 
cjrs.  ruTttniniMl  in  itself  two  iitiitivj,  tlie  Soul  and  llie  Intelli* 
wbjch  perradeil  all  ita  pmru  :  anil  theyirere  lotiie  UniTerae. 
flf-Kd  M  un  auimated  and  inU-liij^ent  Ifcdng,  vbut  intelligvnoe 
he  «onl  of  life  uro  to  tho  individuality  of  man. 
ductriue  of  Die  Unily  of  God,  in  thin  bl-dbc,  was  taught  b; 
08.  Of  this  hie  hymn  or  palinode  is  a  iiroof;  fni.gn)«ota  of 
i»n>  (jHriU'd  by  many  of  tho  Futbi-rs,  aiJnstin,  TalJan,  Clem- 
r  Alr-xiuulria,  Cyril,  tod  Tlu-odorot,  and  thu  whulu  by  Kuu- 
qnotuif  from  Artsrubulii&  Th«  doctrine  of  the  L0006 
\)  vr  the  ^'oos  (i"t<^l'c^Oi  '>t3  iiK»rnulion.  ditttb,  resunvc- 
vT  transOguration ;  uf  his  union  with  matt<?r,  his  ilirisJoQ 
I  rblbltt  world,  trfaiob  he  perrades,  his  return  to  Iha  ortgiiial 
r,  and  tho  whult*  tboory  relative  tu  the  ori^ii  of  Ihi^  DunI  and 
■tinj.  wvre  Isu^bt  in  (Jio  mysteric-K.  of  which  iht-y  were  the 

">r  Jnltnn  rxplains  (h«  M\^t(.Ti^•»  lA'  Alys  and  Cybeic 

'H'-'taphyHicol  prineiplM.  roapoccinj?  th«  demi«r;jic»i 

V  it«  dfSoent  into  matter,  and  iln  rrlurn  to  \tu  uri^n  : 

t««nd«  ibis  etphirnlion  to  those  of  fVrps.     And  so  Uk»vi«e 

Uust  ibt.'  PhiiuMiphi-T,  vrhD  admits  in  God  a  itecoiidnry  iiiceU 

Forue,  whidh  descends  into  the  gi-iienktivv  mutter  to  organ- 

Tbew  inyaticttl  lii-aa  oultirully  funnud  u  part  of  tlu;  nM^nd 

lUid  of  Uiv  ccrutnuiii'.-a  uf  initialiun,  the  object  of  which, 

nrmarlts,  was  h>  unito  mna  with  the  World  and  the  Deity; 

!ie  (inul  turm  of  pt'rffi«lion  wheroof  was,  aocoriling  to  CIw- 

th4<  content plttt inn  of  nature,  of  real  ht>inga,  and  of  oaiiMC 

flnttion  of  SalluKt  ia  corn-ct     The  mysteries  were  practisud 

an  of  p>>rfn(;tiiitr  the  soul,  of  mukin];  it  t<i  knovr  jia  own 

',  uf  reminding  it  uf  Ua  nobhi  origin  nod  immortuUty,  uud 

wntly  of  it«  rclfttions  with  tlte  Univ^rae  and  the  Deity. 

t  waa  tni'«nt  by  rtai  Ix'ingfl,  was  inptuMe  l>c^in|^  ^^f»V,  tho 

'iM  at  injuvrf  of  nalnr«  ;  everything  nut  a  p«Tt  of  the  visibU 

vbtch  vujt  called,  by  way  of  opposition,  apparent  cxiat^c*. 

of  (icnii,  or  I'uivcrs  of  Nature,  and  ita  Vorvfs.  pot-ion- 

part  of  tho  ^kirn'd  St^ii-ticu  of  initiation,  and  of  tfaut 

tu  fpMtMclc  of  diffWitat  boinga  oxhibitcd  in  tho  8«aotaary. 

i|li.-d  from  that  ln-Iic-f  in  the  jiroTidi^noe  and  superintondenoe 

Oodfi,  which  wu  ono  of  thv  primary  bajieii  uf  initiation.    The 

S7 


\ 


416  KURALS   AKD   DOQUA. 

administration  of  the  tJniverse  by  Sabaltem  Genii,  to  whom  it  i8 
confided,  and  by  whom  good  and  ctII  are  dispGnscd  in  tiie  wovUl, 
was  a  consequence  of  this  dogma,  tangbt  in  the  Mysteries  of 
Mithras,  where  was  eliown  tliat  famous  egg,  shared  between 
Ormiizd  and  Ahriman,  each  of  whom  commissioned  twenty-foxir 
Genii  to  dispense  tlio  good  and  evil  fonnd  therein;  they  being 
under  twelve  SiijM?rior  Gods,  six  on  the  side  of  Light  and  Good, 
and  six  on  that  of  Darkness  and  Evil. 

This  doctrine  of  tlic  Genii,  depoeitaries  of  the  TTnivereal  Provi- 
dence, was  intimately  connected  with  the  Ancient  Mysteries,  and 
adopted  in  the  sacrificos  and  initiations  both  of  Greeks  and  Bairba- 
rians.  Plutarch  says  that  the  Gods,  by  means  of  Genii,  who  are 
intermediates  between  them  and  men,  draw  near  to  mortals  in  tht 
cerentonies  of  initiiition,  at  which  the  Gods  charge  them  to  assist, 
and  to  distribute  punishment  and  blessing.  Thns  not  the 
Deity,  but  his  ministers,  or  a  Principle  and  Power  of  Evil,  were 
deemed  the  authors  of  vice  and  sin  and  snflering:  and  thoB  tbo 
Genii  or  angels  differed  in  chanicter  like  men,  some  being  go*** 
and  some  evil;  some  Celestial  Gods,  Archangels,  Angela,  ttD* 
some  Infernal  Gods,  Demons  and  fallen  Angels. 

At  the  head  of  the  latter  was  their  Chief,  Taphon,  Ahriman,  o^ 
Shftitan,  the  Evil  Principle ;  who,  having  wrought  disorder  in    H* 
ture,  brought  Ironblfs  on  men  by  land  and  sea,  .ind  caused    *°* 
greatest  ills,  is  at  last  punished  for  his  crimes.    It  Wiia  these  eve^*^ 
jind  incidents,  says  Plutiirch,  which  Isis  desired  to  represent  in.  **** 
ceremonial  of  the  niystcrios,  established  by  her  in  memory  of   1*^' 
sorrows  and  wanderings,  whereof  she  exhibited  an  image  and  jr*'P' 
resentation  in  her  .Sanctuaries,  where  also  were  afforded  encc*'*'*^' 
agements  to  piety  and  consolation  in  misfortune.     The  dogmi*  ** 
)i  Providence,  he  says,  administering  the  Universe  by  mean^      ^ 
intermediary  Powers,  who  maintain  the  connection  of  manW'^ 
the  Divinity,  was  consecrated  in  the  mysteries  of  the  Egypti^*-**  ' 
Phrygians,  and  Thracians,  of  the  Magi  and  the  Disciples  of  Zc^^ 
aster;    us  is  plain  by  their  initisitions,  in  which   mournful  **** 
funereal  ceremonies  mingled.     It  was  an  essential  part  of  the   ^^ 
.sons  given  the  initiates,  to  teach  them  the  relations  of  their  (^ 
souls  with  Universal  Nature,  the  greatest  lessons  of  all,  meant:^ 
dignify  man  in  his  own  eyes,  and  teach  him  his  place  in  the  c*-  '^ 
■verse  of  tilings. 

Thus  the  whole  system  of  the  Universe  was  displayed  in  all 


PUTHCB  or  THZ  r&BZBKACtS. 


4lt 


^of  tlic  initijlk- ;  and  thw  symbolic  care  whioli  rep- 
lornL-d  mid  clutlictl  with  nil  the  uUribuU-it  uf  Ihjit 
tbis  world  so  orgxnixed,  endowed  with  a  doable 
^tnd  pMrnvr-,  divided  between  light  and  dnrktifss, 
'»  IWiog  and  inlidligent  Kohh',  govempd  hy  Genii  or 
10  preside  over  its  different  parte,  »nd  vhon*  tmtnre  aod 
are  more  lofty  or  low  in  proportion  as  they  possrss  a 
k«i  portion  of  dark  matter, — to  this  world  descends  thr 
lOtiOD  of  the  ethereal  fire,  and  uxiletl  fVvDi  the  luminous 
>To  the  world.  It  enters  into  thie  dark  matter,  whcnrin 
e  Principles,  each  socondtd  by  his  troops  of  Genii,  aiv 
wOict,  there  to  submit  to  one  or  more  organizatioiig  in 
vfaioh  IN  it«  prieoi),  until  it.  ehall  ar.  lael  return  to  its  place 
iU  trui-  niitJTe  coiuitry,  from  which  during  thi^  lifi:-  it  is 


nstni 


ig  n-mained, — to  rcpreflent  ita  retnrn,  throngh  the 
ons  and  plnnctary  spheres,  to  ita  original  home.  The  ce- 
>,  the  ph ikitvtphi^re  Eaid,  eoul  of  the  world  and  of  fire,  an 
prinolple,  cin^ulutiug  above  the  Heavens,  in  a  region 
pure  and  wholly  liimitiuii<i,  itiirlf  pure,  ttiniple.  and  un- 
abore  the  world  by  ilasiiecidclightnesi.  If  any  part  of  it 
'nan  soul)  di-»^nd«,  it  acts  ugnin^t  its  nature  in  duin^'  bo, 
ka  ini»)miid(--rut<-  diiiiri-  of  ihu  intelligence,  a  jH^rlidioae 

fc^  which  causes  it  to  descend,  to  know  what  ptissce 
here  good  and  evil  ant  in  conflict    The  Soul,  a 
biUuice,  when  iiuconuocted  with  maltor,  a  ray  or  parti- 
Divine  Fir*",  whoee  home  is  in  Heaven,  ever  turns  to- 
t  home,  while  nnited  with  the  body,  and  stniggles  to 
thor. 

ig  Ihie,  the  myfit^ries  strorc  to  recall  man  to  his  dirine 
il  point  ont  fo  bim  the  means  of  returning  thither.  The 
noo  ae[|uin.>d  in  the  niystories  w&a  knowledge  of  man's 
jleaees  of  hie  origin,  rbe  gnindourof  his  desliDy,  and 
lly  Over  the  auiniaU,  whirh  can  nerer  acquire  thii 
Cf  and  whom  he  rcsemhlca  so  long  as  he  does  not  reflect 
:-«i«tenco  and  !>onnd  the  difpthi^  of  his  own  nature. 
ig  and  euBTering,  hy  virtue  and  piety  and  good  deeds,  the 
;iubled  at  length  to  free  itself  fn>m  the  body,  and  ascend, 
of  the  Milky  Way,  by  the  gale  of  Capricorn  and  hy 
leree,  to  the  phice  whence  hy  oiauy  gmdatioiis  and 


^ICK£ 


418  MOKAU  AHD  DOQXA. 

.iHCcessive  lapses  and  enthralmentg  it  had  descended.  And  thoa  C^ie 
theory  of  the  Ephercs,  and  of  the  Higns  and  intelligoncea  which psr«- 
aide  there,  and  the  whole  Bystem  of  astronomyf  vereoonnectedwi't;]! 
that  of  the  soul  anditedeBtiny;  and  6o  were  taught  in  the  myaterie^ 
in  which  were  developed  the  great  principles  of  physics  and  me'ta- 
pliysicB  as  to  the  origin  of  the  sonl,  its  condition  here  below,  its 
destination,  and  its  future  fate. 

The  Greeks  fix  the  date  of  the  establishment  of  the  MysterieB  of 
Eleusis  at  the  year  1423  B.  C,  during  the  reign  of  Erechtheas  at 
Athens.  According  to  some  authors,  they  were  institute  byOere* 
hei-aelf ;  and  according  to  others,  by  that  Monarch,  who  broaght 
them  from  Egypt,  where,  according  to  Diodorus  of  Sicily,  he  'waJ 
born.  Another  tradition  was,  that  Orpheus  introduced  them  into 
Greece,  together  with  the  Dionisiac  ceremonies,  copying  the  latt^ 
from  the  Mysteries  of  Osiris,  and  the  former  from  those  of  Ibis. 

Nor  was  it  at  Athens  only,  that  the  worship  and  Mysteiies  of 
lais,  metamorphosed  into  Ceres,  were  established.  The  BcBotiaiiB 
worshipped  the  Great  or  Cahiric  Ceres,  in  the  recesses  of  a  sacred 
grove,  into  which  none  but  initiates  could  enter;  and  the  eeiei»*>- 
nies  there  observed,  and  the  sacred  traditions  of  their  mysteri^^ 
were  connected  with  tliose  of  the  Cabiri  in  Samothrace. 

So  in  Argos,  Phocis,  Arcadia,  Achaia,  Messenia,  Corinth,  atx^ 
many  other  parts  of  Greece,  the  Mysteries  were  practised,  reve»li'*S 
everywhere  their  Egj-ptiun  origin,  and  everywhere  having thea***** 
general  features;  but  those  of  Elensis,  in  Attica,  Pausanius  i'*' 
forms  us,  had  been  regarded  by  the  Gi-eeks,from  the  earliest  tiffB-®*" 
as  being  as  far  superior  to  all  the  others,  as  the  Gods  are  to  ir»*'* 
Heroes. 

Similar  to  these  were  the  Mysteries  of  Bona  Dea,  the  Good  Q-  *^' 
dess,  whose  name,  say  Cicero  and  Plntarch,  it  was  not  permifc**"^^ 
to  any  man  to  know,  celebrated  at  Rome  from  the  earliest  time-^  ** 
tliat  city.  It  was  these  Mysteries,  practised  by  women  alone,  '*'*^ 
aecrecy  of  which  was  impiously  violated  by  Clodius.  They  i*^*': 
held  at  the  Kalends  of  May ;  and,  according  to  Plutarch,  mnot»-  ** 
the  ceremonial  greatly  resembled  that  of  the  mysteries  of  Bakcfc^ 

The  Mysteries  of  Vcnns  and  Adonis  belonged  principally  to    ^^^ 
ria  and  Phoenicia,  whence  they  passed  into  Greece  and   Sics=  *   ^' 
Venus  or  Astarte  was  the  Great  Female  Deity  of  the  Phcsnicit^  *^ 
as  Hercules,  Melkarth  or  Adoni  was  their  Chief  God.     Adc^^"*^ 
called  by  the  Greeks  Adonis,  was  the  lover  of  Venus.     Slain  b;      *^ 


PRINCl  OF  THK  TABEBX&OLB. 


i\9 


tbc  thigh  iofltclcd  by  »  wild  boar  in  tho  chaM,  the  dower 
sneiuoue  tpning  from  hu  bkxKl.  Veuii«  receivifil  thucorpfle, 
taiti<-tl  frum  Jupiter  the  bdtiii  tlint  her  Icvir  ehonld  ther^- 
f  K\  months  of  each  yt-ar  vith  her,  and  the  olber  six  in  the 

I  with  ProeErpiQ«;  ua  a]lef;orical  de^criittionorihealtcniiril' 
ic«  of  the  Sun  io  the  two  bemlsph^ros.  It)  tlieae  Myettrrit*, 
ith  wiu  reprvsontcd  nnd  monrni'd,  and  a(t(>r  lhi#  tnatKnitJon 

Duuruing  were  conclndMl,  fain  reHirrecliun  and  H»vnt  U> 
n  Were  ntirmnnci'd. 
irl  apeuka  vt  the  restirnU  of  Adonis  undtr  the  tuimc  r^f 
rThammu»,4n  ABsjTiau  Deity.  *lioiu  every  yctir  thcwttmcn 
I'd,  etuted  at  the  doors  of  their  dwelEinea,  These  ilyeturiv*, 
oUii'K,  were  oelobratM  in  thp  Spring,  at  the  Verual  Hlr^ui- 
rhm  be  wa&  rvstorod  to  lifo ;  nl  whiub  time,  when  they  werfr 
d,  the  Sua  (Adom,  Lord,  or  Maater)  was  in  the  Sign  T»u- 
0  domicile  of  Veuus.  He  wua  reprvscntwl  with  horna : 
G  hymn  of  Orphi^us  in  bie  honor  styles  him  "  the  bwo-horncd 
■8  ia  Argos  hakchoa  waa  ruprcscnted  with  tbo  fcri  of  a 

arcli  says  tlmt  Adoniii  and  Bnknhoe  v^re  regarded  aa  on« 
0  aome  I>flity ;  and  that  thii  opinion  was  founded  on  th» 
•itniUrity  in  rery  many  recpecta  betwmn  the  Mrxterieg  of 
iwo  Qoda. 

Uyatcries  of  nakchon  wi-re  known  at  the  Subaxinn,  Orphio, 
itmysiHc  FtetimU.  They  went  back  to  the  reiitoU-»t  antiq- 
noug  tha  Greeks,  imd  were  ottribated  by  some  to  Bnkehoi 
\  and  by  otliers  to  Orpbens.  The  ppseniblnnofi  in  ctromo- 
tWLvn  tue  oliservances  estAblished  id  honor  of  Osirifl  in 
Mid  those  in  huitur  of  Itakchos  iu  Greece,  the  mythoUtgicsl 
ons  of  the  two  Godg.  and  the  eymbola  nspd  in  the  fpstivala 
b,  amply  prove  tht>ir  identity.  Neither  th«  name  of  Itiikt^hoH, 
M>  Word  orgieit  applit-d  to  bi«  feasts,  nor  tbo  sacred  worde 
a  h\*  mvi^UTifs,  are  Greek,  but  of  fereign  origin,  B»kehos 
t)  Orii-iitti!  Unity,  worshipped  in  the  Eaut,  and  his  ur^ii-* 
•tod  there,  long  before  the  Qreelca  adopted  them.    In  the 

II  tini<-a  he  wax  worshipped  iu  India,  Anibia,  and  Bactriai 
wan  b(inim-d  in  Grei*L-e  with  pnblio  festivale,  and  in  simple 

pliu(U/-d  myBtenea,  vuryins  in  ceremonial  in  Tarioni  phioeii 

nataral,  bpcause  hi»wor»hip  had  come  thither  from  different 

Md  at  dilforont  periods.     The  people  who  celebrated  the 


430  3I0BAXS   AND   DOOXA. 

comi)licated  mysteries  were  ignorant  of  the  meaning  of  man] 
words  which  they  used,  and  of  many  emblems  which  they  rcfeiei- 
In  the  Sabazian  Feasts,  for  example  [from  Saba-Zens,  an  orients 
name  of  this  Deity],  the  words  Evoi,  Saboi,  were  used,  whicli-  «* 
in  nowise  Greek ;  and  a  serpent  of  gold  was   thrown  into      ^ 
Itosom  of  the  initiate,  in  allusion  to  the  fable  that  Jupiter  ha(3L,UL 
the  form  of  a  serpent,  had  connection  with  Proserpina,  and  be^fflt- 
ten  Bakchos,  the  bull ;  whence  the  enigmatical  saying,  repe^sited 
to  the  initiates,  that  a  bull  engendered  a  dragon  or  serpent,     ^^d 
the  Eer{K>nt  in  turn  engendered  the  bull,  who  became  Bakchos :       the 
meaniug  of  which  was,  that  the  bull  [Taurus,  which  then  op^   ^<^ 
the  Vernal  Equinox,  and  the  Sun  in  which  Sign,  figuratively  re^^ane- 
ijient(,Hl  by  the  Sign  itself,  was  Bakchos,  Dionusos,  Saba-Zeus,  Os-      in^ 
t'tc.].  and  the  Serpent,  another  constellation,  occupied  such  rehw-  tiie 
(H.«itti>ns  in  the  Ueavena,  that  when  one  rose  the  other  set,       *^ 

Tiu'  ^r[x'nt  was  a  familiar  symbol  in  the  mysteries  of  Bakc^Kio*- 
'Vh^-  miciatw  grasped  them  with  their  hands,  as  Ophiacus  cz:^*** 
ou  tlu-  ^vtcsti*!  globe,  and  the  Orpheo-telestes,  or  purifier  of  (^ssw- 
dul»Li.-is,  did  the  same,  crying,  as  Demosthenes  taunted  .^Uch^^B'**' 
wtUi  i.t>."t!g  iu  public  at  the  head  of  the  women  whom  his  mofl^^^^' 
wa*  w  iivMH'.  Kvot.  S^ABoi,  Hyes  Att3,  Arri,  Htes! 

t'iK'  itii;  alts  iu   thi'se  niysteriea  had  preserved   the  ritual  -         *^ 
ivtviiiv'Mi>.s  ilun  al.V1.■^d^'d  with  the  simplicity  of  the  earliest  a^-^^^ 
Mid  i^K-  iii:iiini,'r;i  of  ilio  tii"st  men.    The  rules  of  Pythagoras  h^""^^ 
rolli'»n\l  iIkti'.     Like  the  Kgyptians,  who  held  wool  unclean,  tl^^*^  ' 
lnm.^l    iK>   iiiiiiaLv  in  wvn-ileii  garments.    They  abaiaincd  fn^t^™ 
Mi'ii,!*   >;uiiiii.vs ;  and  liveil  on  fruits  or  vegetables  or  inanin*:^*^^ 
iutt^N.     'V\w\  inmaLi.d  the  life  of  the  contemplative  Sectsof 
i>iKiii  .  liias  a|i[>i\'\i malting  to  the  tranquillity  of  the  first  m*^*--''^  ' 
»Iio  Im-ii  iviitifi  fivm  tn.iuble  and  crimes  in  tiie  bosom  of  a  pci^l  F 
I'l'uit.l  jv,uv.     OiK'  I'l'  the  most  precious  advantages  promised        -*    ' 
ih-u'  iiriiaitoii  was,  U' I'lit  a  uiun  in  communion  with  the  GocU^  """^ 
h\  I'liriiSiii!;  liis  .■ii>iil  i<r  all  ilie  passions  that  interfere  with  tC ■^^*"'* 
.■iiji'Mii.iii.  and  dim  ilio  raysof  divine  light  that  are  communica-^**'™ 
til  i'Mi\  snul  I'apaMf  nl'  reviving  tliem,  and  that   imitate  tlu*^^*' 
puniv.     Olio  of  i\w  di'grivs  of  initiation  was  the  state  of  inspi  J^^™' 
iii>ii  lo  w  liii  li  the  iuU-pts  were  claimed  to  attain.     The  initiates     ■*  ^ 
ib»>  luvslori.'s  of  the  Lamli,  at  Pepuza,  iu  Phrygia,  professed  to    '*"  "° 
N4iniiiv\l,  aud  prophesied;  and  it  was  claimed  that  the  soul,  "^ 


PKIKOX  OF  TBE  TAHEKNACl.R. 


421 


moT  ihett  rvlijpous  ceremonicit,  piirilied  nf  al)  slain,  could  see 
tQ<p|lBfii  ibis  lift-,  Hnil  ix-rtaitilv,  in  all  chshs,  aflLT  dfutli. 
The  eacivd  guteg  of  Oie  UVrnpIc.  wliere  the  ccrcmoiiica  ol'  itiitift- 
•wn  wtre  pcrforniwl,  wurc  oiK-ov-d  liiit  onoc  in  cacli  ji-ur,  and  no 
Mrikger  was  ever  ElJowod  to  t-utor  it.  Night  threw  her  veil  over 
iktrntagusl  mTsteries,  wbich  could  Ue  revuilal  to  no  oi)>'.  There 
Uwmlfcriogs  of  Biikchoewere  represented,  wlio,  like  Osiriii,  died, 
•Ittnndnl  to  hell  nnd  rose  to  life  itgain  ;  and  rair  fl<:'sli  was  distrib- 
tricd  tu  tbi*  itiituitt-K,  which  i-aeh  ale,  in  iiii-tnorj  of  the  death  uf 
lUcitr,  torn  ia  ftk-ccs  by  Ibc  Titutid. 

hwe  mysrcrio*  uIm  were  celebrated  at  the  veiiml  equinas ; 

the  enililein  of  g(.Mii-nitiun.  to  C'X|)r'L-^it  Ihc  uclir^  Diicrg'y  aad 

tntife  pouer  of  the   Divinity,  wu«  a  pnuL-i{>al  symViuL    The 

I  wore  garlands  aud  cruwus  of  myrllo  aud  luurol. 
^  these  myateriee,  t]ie  aepir»nt  was  kt-iil  iti  terror  uud  darkness 
idsys Kud  nights;  aad  was  ihuu  luudv  tu  jn^rronii  the  A^ta- 
nifftofr  or  ctrt-mony  leppcBenliiig  Ihu  d^'iUb  of  Bakchoe,  the  same 
nyibvlogicol  personage uith  O^iria  This  wu«  i  fliTtod  by  continiag 
bin  in  a  doee  cell,  that  he  might  seriously  rellect,  in  solitude  and 
dtrlnnt,  OD  iho  bueiovsa  he  was  engaged  in :  aud  hts  mind  be 
ptfpaa'd  fur  the  ri-ct'plion  of  the  snlilime  and  mysterious  tniths 
'frunitiTo  revelation  aud  philufiophy.  Thiii  was  a  symbolic 
I ;  tb«  doliveninoe  from  it,  reg<-ucratiou ;  afWr  which  he  was 
iiipvrfi  or  twin-bom.  While  confined  in  the  cell,  the  pur- 
iiif  Typhon  after  the  maugli-d  hody  of  OKiris,  and  the  eeorch 
bM  or  Isis  for  the  sime,  wera  euacl«d  in  his  hearing;  the 
crying  aloud  the  names  of  that  JX-iiy  dt-rivt'd  from  the 
iL  Then  it  was  announced  ihat  the  body  wan  found;  and 
|ni>iiaDt  Tras  liberated  amid  abouts  of  joy  and  exttltation. 

be  passed  (bruugh  a  representation  uf  Hell  and  Klyaium. 
*  said  an  anek'Ut  writer,  "they  art-  entertained  witli 
kiand  danceo,  witbtheaublimB  doctrines  ufsBered  knowledge, 
wiib  wonderful  aud  holy  visiuiis.  Aud  now  become  perfect 
Aad  initiated,  Uiey  are  FIIEK,  uiid  im  luti;;er  under  restraint;  but, 
^pracd  and  triumpbnni,  they  walk  up  and  down  the  regioua 
ffVie  bleascd,  convert:  with  pun*  and  holy  men,and  celebrate  the 
■end  niystvries  at  pleiuure."  Thoy  were  taught  the  nntnre  and 
lbj«et«  of  tbe  mysberiefl,  and  the  means  uf  making  tliemseWva 
MOVD,  and  reocircd  the  name  of  Epnpts;  were  fully  instructed 
ilure  and  attributed  uf  Ibu  Divinity,  and  thu  duclriuu  of  n 


4tR  MOBALS  AVD  DOQXA. 

future  state ;  and  made  acquainted  with  the  unity  and  attrilHit«^2i 
of  the  Grand  Architect  of  the  TJniTerse,  and  the  traa  meMiiiig  ^>f 
the  fables  in  regard  to  the  Gods  of  Paganism:  the  great  Tru'^li 
being  often  proclaimed,  that  "  Zeus  is  the  primitive  Source  of  ^11 
things;  there  is  ONK  Gwd ;  one  power,  and  o»B  rule  oTer  alX." 
And  after  full  explanation  of  the  many  symbols  sod  emblems  tl3LSt 
Gurronnded  them,  they  were  dismissed  with  the  barbarous  worvli 
KoyS  and  QfinaS,  corruptions  of  the  Saucrit  words,  Kawika  A  <n» 
Pakscha  ;  meaning,  object  of  our  wUhet,  Ood,  Silence,  or  Wvrith-iy 
(he  Deity  in  Silence. 

Among  the  emblems  used  was  the  rod  of  Bakchos;  which  oxic«. 
it  was  said,  he  cast  on  the  ground,  and  it  became  a  serpent;  and 
at  another  time  he  struck  the  rivers  Orontes  and  Hydaspes  with  iti 
and  the  waters  receded  and  he  passed  over  dry-shod.  Water  "^m 
obtained,  during  the  ceremonies,  by  striking  a  rock  with  it.  T"!!* 
Bakchfe  crowned  their  heads  with  serpents,  carried  them  in  t»b** 
and  baskets,  and  at  the  Evpifffis,  or  lindiug,  of  the  body  of  Osi*^'' 
cast  one,  alive,  into  the  aapinint's  bosom. 

The  MystiTies  of  At}'8  in  Phrygia,  and  those  of  Gybele  his  dc»>*" 
tress,  like  their  worship,  much  resembled  those  of  AdoniB    ^*** 
Bakchos,   Osiris  and   Isis.    Their  Asiatic    origin  is  aniTer»^l*J 
admitted,  and   was  with  great  plausibility  claimed  by  Phry,^^** 
which  cont<'3ted  the  palm  of  antiquity  with  Egypt.    They,  n***-'' 
than  any  other  iU'o]tle,   mingled    allegory     with  their  religi*^** 
worship,  and  were  great  inventors  of  fables;  and  their  sacred  ic^*"* 
ditions  as  to  Cybelc  and  Atys,  whom  all   admit  to  be  Phryg"^*^" 
Gods,  were  very  various.     lu  all,  as  we  learu  from  Julius  Finnic^'"-' 
they  represented  by  allegory  the  phenomena  of  nature,  and     "**  , 
succession  of  physical  facts,  under  the  veil  of  a  marvellona  ^    *■  * 
tory. 

Their  feasts  occurred  at  the  equinoxes,  commencing  with  lam  ■ 
tation,  monming,  groans,  and  pitiful  cries  for  the  death  of  At_; 
and  ending  with  rejoicings  at  his  restoration  to  life. 

Wc  shall  not  recite  the  different  versions  of  the  legend  of  A  ' 

and  Cybele,  givcu  by  Julius  Firmicus,  Diodorus,  Amobias,  Laet^^^*\ 
tins,  Servius,  Saint  Augustine,  and  Pausaniaa.    It  ia  enough 
say  that  it  is  in  substance  this  ;  that  Cybele,  a  Phrygian  Prince^^^'    , 
who  invented  musical  instruments  and  dances,  was  enamored  ., 

Atys,  a  youth  ;  that  either  be  in  a  fit  of  frenay  mutilated  hims^^^^ ,' 
or  was  mutilated  by  her  in  a  paro.tysm  of  jealouiy;  that  he  diess*-^^^ 


PBIHCB  Of  TOE  TABEHKACLE. 


42.T 


m  ifterwarxl,  liko  A<loni^  wa«  resloi-ed  to  life.  It  is  the  Ph(B- 
nktab  fiction  as  to  the  Sun-God,  expreaecd  in  otber  tfmie,  under 
•Ote  fonas,  and  with  other  nam««. 

Cylick  vu  woivihiiiped  in  Syria,  untlor  the  nume  oF  Rhea. 
Locian  mn  that  the  Lydiun  At_v«  ih<Tc  eatahliKhud  her  norKhiji. 
ted  built  hvr  temple  Tlitr  iiumL-uf  Uhca  is  also  found  in  the  nncienb 
fwmijgooy  of  th<-  Phtriiidans  by  f<anchoiimthoii.  It  wna  Atjs 
'he  Ljdian,  6ay«  Liician,  who,  huviiig  been  nuiiilntL-d,  first  eetah- 
Jifhed  tbe  My3K-ri«8  of  Rhen,  and  tnujfht  the  I'liirgians,  the  Lyd- 
iuii,  and  the  ppople  of  Snniothmoe  to  rplpbnitp  them.  Rhwi,  like 
^^  (itb*l«,  Kox  rcppewntwl  drau'ii  by  linnn,  hpniing  a  dnim,  and 
^■mnived  with  towera.  According  to  Varm,  Cybele  repn*senti?d 
^piht  mrih.  She  pnrtnok  iif  the  chanictoristics  of  Minen-a,  Vonus, 
^plluKwD,  Diana.  Xi'mcttiK,  und  the  Furice;  was  clad  in  precious 
I  «««;  and  h'^r  Hij^h  l'ri<-«  wore  a  robe  of  pnrplo  and  a  tiam  of 
!      gold. 

I        The  Grand  Fewt  of  Ibc  Syrian  Goddess  'ilcp  that  of  the  Mother 

rfUw  Oods  «t  Borne,  was  colebraled  at  the  vernal  crininox.     Prt- 

^^(ifcly  at  that  cqninox  the  Mysteries  of  Atya  were  a-lehnvted,  in 

^phiek  {he  initiatcA  wen  tatigbt  to  expect  the  rewards  of  n  fiitare 

^Sft;  and  the  flight  of  Atys  from  Ibu  jealwos  fury  of  Cybck  was 

tocrilwd,  his  fonecalment  in  the  mountains  and  in  n  cavo,  and 

iFtr-mntilaifon  in  a  fit  of  delirinm;  in  which  net  his  priettti; 

led    him.    The  feaai  of  (he  paasion  of  Atys  coniiniipd  threp 

e;  tht  6i-»L  of  which  wus  piw^t-d  in  mnnrniiig  and  tears;  tu 

Wdl  alterward  cUmorous  rejoicings  succeeded;  by  wliicli,  Mo- 

m*iug  aay?.  the  Son  was  adored  under  the  name  of  Atve.    The 

ttrBniuiM  were  all  al Ic^irirail,  some  of  which,  awording  to  tho 

i]tmjr  Jnlinn,  ennVl  bn  explahifd,  hut  raorp  remained  covpppd 

the  Teil  of  ravfitery.    Thus  it  is  that  symlmU  ontlost  their 

inns,  as  many  have  done  in  Masonry,  and  ignonincr  and 

aubetitnte  new  uiiee. 

in  another  lejrend,  giren  by  P:*ugania«,  Atyi  dies,  wonnded  like 

Adonis  hv  (I  wild  boar  in  the  organx  of  generation  ;  a  mnlilniion 

»fth  which  all  III*  legends  ftudcd.     The  pine-lrec  under  which  he 

vuKHid  til  hnvc  died,  was  sacred  to  him;  and  wa«  fnnnd  npon 

many  tnnnnnient^  with  a  bnUnnd  a  ram  near  it;  one  the  sign  of 

eialiAlion  of  the  Snn,  and  the  other  of  thiit  of  the  Moon. 

Tb«  worship  of  the  Sun  Tinder  the  name  of  Mithras  belonged  to 

whence  that  name  came,  as  did  the  erudite  symbolig  of  that 


Hi  UOBALS   AND   DOGMA. 

worship.    The  Persians,  adurers  of  Fire,  regarded  the  Snn  as 
most  brilliaat  abode  of  tliu  fucundating  energy  of  that  eleme 
which  gives  life  to  the  eai'tb,  and  circulates  in  every  part  of 
unitcrse,  of  which  it  is,  as  it  were,  the  aoul.     This  worship 
from  Persia  into  Armenia^  Cnppadocia,  and  Cilicia,  long  befor^»''~3e  it 
was  known  at  Borne.    The  Mysteries  of  Mithras  flourished  m>  .azMtore 
than  any  others  in  the  imperial  city.    The  worship  of  Mithras  cod»^om- 
menced  to  prevail  there  under  Trajan.    Hadrian  prohibited  tlL^rSieee 
Mysteries,  on  account  of  the  cruel  scenes  represented  in  theirce^^sere. 
monial ;  for  human  victims  were  immolated  therein,  and  the  evei  ^^Kutt 
of  futurity  looked  for  in  their  palpitating  enlxails.     They  ret-^3eap- 
peared  in  greater  splendor  than  ever  under  Commodns,  who  ir~^^i^ri& 
his  own  hand  sacrificed  a  victim  to  Mithras :  and  they  were  B  -w^^UIl 
more  practised  under  Constantine  and  his  successors,  when  t—     tlia 
Priests  of  Mithras  were  found  everywhere  in  the  Roman  EmpEi— «»> 
and  the  monuments  of  his  worship  appeared  even  in  Britain. 

Caves  were  consecrated  to  Mithras,  in  which  were  collectec^^  * 
mnltitudc  of  astronomical  emblems ;  and  cruel  tests  were  reqniK==^"^* 
of  the  initiates. 

The  Persians  built  no  temples;  but  worshipped  npon  the  sn 
raits  of  hills,  in  enclosures  of  unhewn  stones.    They  abominat 
images,  and  made  the  Snn  and  Fire  emblems  of  the  Deity. 
Jews  borrowed  this  from  them,  and  represented  God  as  appearir 
to  Abraham  in  a  flame  of  lire,  and  to  Moses  as  a  fire  at  Horeh 
on  Siimi. 

With  the  Persians,  Mithras,  typified  in  the  Sun,  was  the  invisS^ 
ble  Deity,  the  Parent  of  the  Universe,  the  Mediator.     In  Zoroa^^*' 
ter's  cave  of  initiation,  tlie   Snn  and   Planets  were  representee- 
over-head,  in  gems  and  gold,  as  also  was  the  Zodiac.     The  Sui^ 
appeared  emerging  from  the  back  of  Taurus.    Three  great  pillars^^^*" 
Eternity,  Fecundity,  and  Authority,  supported  the  roof;  and.  thi 
whole  was  an  emblem  of  the  universe. 

Zoro-istcr,  like  Moses,  claimed  to  have  conversed  face  to  face, 
man  with  muu,  with  the  Deity  ;  and  to  have  received  from  him 
system  of  pure  worship,  to  be  commuriicrtted  only  to  the  virtoous 
and  those  who  would  devote  themselves  to  the  study  of  Philosophy,,-^   ^-^ -i 
Uis  fume  spread  over  the  world,  and  pupiLi  came  to  him  from — —  "^ 
every  country.     Even  Pythagoras  was  his  scholar. 

After  his  novitiate,  the  candidate  entered  the  cavern  of  initiation,^         "^ 
and  was  received  on  the  point  of  a  sword  presented  to  bia  naked_ 


PRIHCE  O;  TB£  TASERKACLB. 


4^ 


itft  brtMt,  br  whicli  he  was  j&lightly  vonnd?  J.  Beiug  crowned 
|»ith  ulire,  Biiointed  with  balsam  of  bcDzoio,  and  othortvieo  prc- 
\tKti,  fae  was  purified  witli  fire  aud  water,  aiid  weut  through  eevcn 
illaptof  iQitiation.  The  srmhol  of  chrse  stages  wax  a  hig)i  ladder 
[viUseten  roanda  or  steps.  In  tli«-in,  he  went  through  inan^'  fearful 
trial*,  in  which  darkneea  displnvMl  »  priina|i«I  part.  IK-  mv  a 
^irpMcn tution  of  tho  nicked  in  HuUi-s;  luid  liiiiUly  onicrgcd  frum 
intsB  into  light.  Received  in  a  pluc<-  ropro^rmting  Kly^ium,  in 
^li^e  tvilliant  assembly  of  the  iniuiitcd,  whore  the  Archirnn^iis  pre. 
HiM.  robed  ID  blue,  he  assumed  theohlijiatinnsof  serreeT,:tiid  was 
[entnuwl  «ith  the  Sacred  Words,  of  which  the  IncQJible  Name  of 
^Q«dV(tstlie  chief. 

Tbcu  aU  the  incidents  of  his  initiation  were  explained  to  him: 
»ii  unght  that  these  cprotnoniea  brought  him  nearer  the 
*llT;  and  that  ho  should  adore  the  conseerated  Fire,  the  gift  of 
iDeitjand  Hie  visible  n^eideitce.  lie  wag  taught  tike  sacred 
era  knomi  only  to  the  initJuted;  and  instrncted  in  regard 
I  creation  of  the  world,  and  the  true  pbilofojihical  meaning 
rt)i«  vulgar  mythology ;  and  eepcciatl y  of  the  legend  of  Ormuzd 
Uhl  AUrimau,  and  tha  ajntbuljc  meaning  of  the  six  Amshu^panda 
cnMal  by  the  former:  Bahmein,  Ihi?  Lord  of  Light:  ArtUbehexf, 
beGaiituof  Fire;  ^Aari'wr.  tlieLord  nf  Splendunmd  Metuls;  Sta- 
fnimutJ,  iJic  Source  of  Frnilfiilufss;  A'Aorrfirrf,  theGeninsof  Wa- 
*i*ail  Time  :  and  Amerdad,  IL  e  protector  of  tlic  Vegetable  World, 
«ii4tlie  prime  cause  of  growth.  And  dually  he  vras  taught  the 
■m*  nature  of  the  Supreme  Being,  Creator  of  Ormiizd  and  Ahri- 
""ui,  the  Absolute  First  Cttuiie,  styled  Zebkake  AsnEUEyE. 

In  the  Mithriac  initiation  were  several  degrees.  The  Cr^t,  Ter- 
•"UiaB  ioya,  w«  that  of  Soldier  of  Mithnte.  The  ccn-mony  of 
"ftytioo  oonaiated  in  pregeiiling  the  Caudidute  acrown,«up))orted 
*fnword.  It  was  placed  near  big  head,  and  he  repelled  it,  wy- 
Milhraj  ia  my  crown."  Tlien  he  wat)  denliired  tlie  soldier  of 
■■-.'44,  and  had  the  right  to  call  the  other  initiates  fellow-goldiers 
W Compamona  in  arm^  Hcnnc  the  title  Companions  in  the  Royal 
Attb  Degree  of  the  American  Rile. 

Tbea  be  paesed,  E'orphyry  says,  thmugh  tlio  degree  of  the  Lion, 
*-tkecoti8t«Ilation  L«o,  domicil  of  the  !Sun  aud  symbol  of  Mithras, 
fnuft  on  hu  monuments.  These  ceremonies  were  termed  at 
Home  Leon  tic  and  Iteliac;  and  Coraeia  or  Hiero-Corima,  ot  the 
Bann,  a  bird  couHecrated  to  tbe  Siin,  and  a  eigu  pkced  iu  the 


426  M0BAL6  AND  DOQMA. 

HeaTens  below  tb«  Lion,  with  U)»  Sjdm,  and  also  ftppearing  cm 
the  Mithriac  monuments. 

Thence  he  passed  to  a  higher  degree,  where  the  initiates  wen 
called  I^r»es  and  children  of  the  Sun.  Abore  them  were  the 
fatherf.  whose  chief  or  Patriarch  wag  styled  Father  of  Fathers,  or 
Pater  Patratus.  The  ininatea  also  bore  the  title  of  Eaglf9  uid 
Hawkt,  birds  conMcrated  to  the  Sun  in  Egypt,  the  former  sacred 
to  the  God  Mesdes,  and  the  latter  the  emblem  of  the  San  and 
Boyalty. 

The  little  island  of  Samothrace  was  long  the  depository  of  oer- 
tain  aaj;»st  mvBteries,  and  many  went  thither  from  all  parts  of 
On.'^^v  tu  l>o  iuitiiited.  It  was  said  to  have  been  settled  by  the 
ancient  IVla.'^i.  early  Asiatic  colonists  in  Greece.  The  Goda 
adon-d  in  the  Mysteries  of  this  island  were  termed  Cabibi,  an  ori- 
ental word.  frv>m  Oi^ir.  great.  Varro  calls  the  Gods  of  Samo- 
thnkv.  Poimi  OihI*.  In  Arabic,  Venus  is  called  Cahar.  Varro 
Mw  that  tht>  On'at  Deilied  who^  mysteries  were  practised  there, 
*er«'  Hi-aven  and  F.anh.  These  were  hut  symbols  of  the  Active 
aud  IVssiw  Powers  i>r  IMncipl^s  of  uniTcreal  generation.  The  two 
'I'wius.  Oa^t^r  and  Pollux,  or  the  Dioscuri,  were  also  c^ed  tiie 
IivkU  of  SamothntiV :  and  the  Scholiast  of  Apolloniiis,  citing  Mns- 
ft-Hs,  jjivi's  the  names  of  Ceres,  Proserpine,  Pluto,  and  Mercury,  as 
tho  tWir  I'abiritf  Pivinities  worshipped  at  Siimothrace,  as  Axieros, 
AxivHYrsa,  A\iiHvrsns,  and  Cusmilhis.  Mercnry  was,  there  as 
evrrvwherx'.  ilio  minister  and  messenger  of  the  Gods;  and  the 
^v'ttiij:  «'r\ilorsi'f  the  altars  and  the  children  employed  in  the 
IVmi'los  *i'rv>  rtilUnl  Mercnries  or  Cosmilli ;  as  they  were  in  ToB- 
vwif,   by   Oio   Kirusci  and  Pelasgi,  who  worshipped  the   Great 

I'ur^i'aiu  ihe  Kiriist-an  was  an  initiate  of  the  Mysteries  of  Samo- 
ilirsiv;  and  Kiruria  had  its  Cabin  as  Samothrace  had.  For  the 
worsht)'  I'f  the  Cabiri  spr»'iid  from  Ihut  island  info  Etruria,  Phrygia, 
and  A:iitt  Minor:  and  it  pmbably  came  from  Phoenicia  into  Samo- 
llu'we:  fiT  the  (.'ubiri  an'  mentioned  by  Sanchoniathon ;  and  the 
Hont  ('.(/'.tr  Ulonjrs  to  the  Hebrew,  Phcenician,  and  Arabic  Ian— 
tiiiaj!*'^ 

'\'\w  llioseitvi,  tutelary  Deities  of  Navigation,  with  Venus,  Were 
tnvoVed  in  tlie  Mvstories  of  Samothrace.  The  constellation  Anri- 
HH,  or  rh»olf>n,  was  alsio  honored  there  with  imposing  ceremonies. 
I  |ii>n   lhi<  Argonaiitic  expedition,  Orpheus,  an  initiate  of  these 


PRIKOB  or  THX  TABBUrACLB.  427 

Vyateries,  a  sturni  ariidng,  couniwllett  bia  onmpauionB  to  pat  iuCa 
Sttiiicitli  race.    They  did  m,  the  storm  ceuot-d,  and  Uicy  were  inida- 

rtcd  iuCo  tbc  M^ttiTiM  iborc,  and  suiltHi  again  n-iili  the  ussursnca 
A  furLuiiatv  voyage,  uQdf:r  Uieoiupicts  uf  Uiu  Ifiuecari,  putruna 
dlora  and  naTigation. 
But  ihiipIi  more  Ibnn  that  mu  jirinniwid  th<'  initidtt*    Tim  Hicr- 

lophanu  ofSamothrace  made  something  inflnibdrgrrator  tobc  Che 

[dbject  of  their  inittationB ;  to  irtl,  the  coaeecruuoti  of  meu  to  the 
IWiv.  hy  pl<-dging  tli^ni  to  virtinf ;  and  thp  as8iimnc«  of  ihdW  re* 
iriirds  wbicb  the  justice  of  the  friids  n-servt-^  far  initiates  kftrr 
linttb.  This,  abore  all  cW,  tnadf  these  oe reiuonieA  august,  aod 
irtl]iitv<l  flTCfVwbfPc  60  great  u  respect  for  tbijm,  and  so  great  a 
dfgiPL-  to  be  ikduiittoU  tu  tlit-m.  That,  uri^iiiallj  cauat'd  the  isliuid 
10  be  etyled  Sairtd.  Jt  woe  ri'«|iectcd  by  all  uattona  The  Bo- 
monfl,  whi-n  maslvrs  ul'  lli^  world.  Ivft  it  its  lik-riv  and  laws.  It 
voa  an  asylum  ti>r  the  uuforttinstCt  itiid  a  saticitiftrj  inviolable. 
Thore  men  were  abeolved  of  the  oi-tnie  of  homicide,  if  not  commltp 
ted  io  a  t«[U])le. 

Children  of  tender  age  were  initiated  there,  and  iavestcd  with 
the  sacred  robe,  the  purple  cincture,  snd  tbe  crown  of  olive,  and 
Mtt«d  apon  a  tlirone.  liko  other  initiatciu  In  tbe  ceremnntc«  wiu 
rrprewntMl  tbe  death  of  the  yoimgetiL  uf  the  Cubiri,  slHtn  by  hii 
bmUirni,  wbu  itt-d  into  Ktrnrin,  (^rrying  with  tbem  the  chcetor 
ikrk  tlitit.  cuntuin'Mi  hie  gcnitaU:  and  titcru  the  Pbullas  uiid  the 
*»cTfd  urk  won-  uJort-d,  Hi-nnbitus  euyi!  tliat  the  bamL'tbnwiaa 
initiates  andt.Titwid  tho  object  and  origin  of  this  revervnce  paid 
llitf  PhalluH.  niid  why  it  wua  exliiliited  in  the  Mysteries.  CIctneiia 
iif  Alcsuodriu  aityti  that  the  Ciihiri  taiiglit  the  Tubchos  to  ivvere 
IL  It  voa  oooiixinitud  at  HQliopolis  in  Syria,  where  the  Kynteriea 
tif  a  Divinity  baring  ninny  points  of  rf^cmldanco  with  Atys  and 
Cyi«l<j  wvrv  rc['ro*i-nti.-d.  Tbu  iVIasgi  cunnetrted  it«ith  llt-rcury; 
ftnd  it  appears  on  the  niounmvnt«  of  31ilbras  ;  always  and  i^rtrf- 
vbtn  a  ajrmbol  of  th?  life-giring  power  of  tho  Snn  at  tho  Vernal 
Aqnioox. 

Ib  tlu!  Indian  MystKriei,  as  the  Candidatt*  made  hie  three  oii^ 
cu!l#,  he  piiiisix!  each  time  be  reached  the  South,  and  eaid,  "  I  copy 
tbe  example  of  the  Sun.  and  frillow  his  beneficent  course."  Bine 
yiuonry  baa  ratuiaed  the  Circnits,  but  hod  utturly  lost  the  expla- 
Qaliou  ;  which  ii,  that  in  tbe  Uysterics  tho  Candidate  inran'ably 
ropn-iwuted  thi>  iiuUf  deaoejuling  Southward  toward  th«  rvign  of 


438 


MOR.ILS  AKD  DOOUA. 


the  Evil  Principle,  Abrimno,  Sits,  or  Tnphon  (tkrkDcea  a 

tor);  there  fignratirelj  to  b«  slain,  &ud  aftvr  a  few  daya  to    r{» 

n^iri  from  tlip  Jnitii.  and  coninn.'uot'  to  adcciitt  to  the  Northwant 

Then  thp  deatli  of  Sita  rns  bcwailvd;  or  that  of  Caran,  siftin  hy 
IflTnra,  and  committed  to  Hie  varpg  OD  ft  chest,  like  Osiria  aail 
]{i>L-ctiu»;  (liiring  wliicb  the  Candidate  was  tcrriQt-tl  by  pbmbor 
niul  liorrid  m.'isK* 

Then  lie  was  mndo  to  personify  Viahnu,  and  perform  lis  ava- 
tare,  or  IjihorsL  In  tiie  first  two  he  was  tanght  in  ollrgofiw  the 
lef^'nd  of  thv  Deluge:  in  the  liri^t  he  tiok  three  sti-jM  al  ri^lit 
angles,  roprosnting  the  three  huge  litepn  tnken  by  Vi^nn  ia  lk)<| 
iiviititr;  and  houct;  Vnc  throe  aleps  in  the  Master's  degree,  endJD| 
ut  right  angk'ii. 

The  nine  ftrttltti-s  finisliod,  he  was  tanglit  the  necesrity  of  fluiK. 
as  sapepior  tn  saerillin's,  acts  of  charity,  ur  niorliBeationsofibe 
flesh.  Then  lie  was  adniouiBhed  aguinBt  five  crimes,  and  took  ■ 
eoti^mD  obligation  never  to  commit  them.  He wm  then  intrudacid 
into  a  reprc^'ntntioQ  of  Paradise;  the  Company  of  the  Membf 
of  the  Order,  magiiificeDtlT  arrayed,  and  the  Altar  vitb  i  &'<_ 
btnxing  npon  it,  as  an  emblem  of  the  Deity. 

Then  ii  nrw  name  was  giren  him,  and  he  vaa  invo;tfd  in  a ' 
robe  luid  tiara,  and  receired  the  HignK.  lokenH,  and  IwHurW-  'I 
crosH  waa  miirked  on  his  forehead,  and  an  inverted  lervl,  or  ^ 
Tiiii  Cross,  on  hie  brciiat.  lie  rereiTrd  the  sacnxl  cord,  and  di"** 
amuloti  ur  talismans;  and  vaa  tlirn  inTosted  with  the  <act™ 
Word  or  Sublime  Name,  known  only  to  lie  Initiated,  thtTrift* 
eral  A.  U.  -M. 

Then  the  multittidR  of  emblems  was  explained  10  the  Can<t<l* 
ate;  the  arcana  of  science  hidden  uuder  them,  aud  the  diftrcflt 
virtnes  of  which  tb«  mythological  flgnrea  were  mere  peraonifli*^ 
tioiifi.    And  he  tbni«  learned  the  meaning  of  those  symbols wbic 
to  the  aniniliated,  were  but  amasw  of  unintelligible  figures. 

Thb  third  di-grt-i'  voa  a  life  xf  st'cltisJon,  after  the  Initiate's  chil* 
dren  were  capiible  of  providing  for  fbemsflvpg;  passed  in  the (a^ 
e«L,  in  the  practio^  of  prayt^ra  and  ablution^  and  living  onljf  dd 
Tfgctablca     Fin  wni^  Ihcn  eaid  to  be  b»rn  again.  ^^ 

The  fonrth  waa  ubsolnte  reniinoiatioD  of  the  world.  aelf-coqH 
templation  and  aelf-iortnre;  by  which  Perfection  waa  thooght  to 
be  attained,  and  ihe  eoal  merged  in  the  Deity. 

In  the  second  degree,  the  Initiate  waa  taught  the  Unity  of  tk« 


A ^ 


PBTXCE  OF  TITS  TAUBB^ACLE. 


IhpAiI,  th«  liappliiesa  of  ilie  patriarclis,  tho  destmclioD  by  the 
Wngp.  ;ho  (irpnivil;  of  the  lu-arl,  nnd  the  n^fesity  of  n  media* 
Cir,  Ibi-  iiistaijility  of  life,  tlic  final  dvatniction  of  all  cn^ted 
iiia^  iHi<l  the  reslonitioQ  of  tlic  world  in  a  more  perfect  form. 
Tboy  incolcated  tho  Ktv-rnilj  of  the  Sonl,  explained  the  njeaning 

Uie  (loctrirtH  of  Lhc  Nret<-'inp<ycho$is,  and  held  the  duclriue  of  ■ 

to  of  rntnnt  rewards  and  punishments :  nnd  they  also  earnestly 
Ed  that  ninii  could  only  be  atoned  forliy  repcnUiiitrf^.  refnnna- 
iou,  and  Totnnhiry  p<-)mncr;  and  not  by  mere  oercmonicA  and 
Sees. 

The  MvMeric*  among  lhc  ChincM  and  Japanese  came  fyom 
adio.  and  vcre  f<>un(l<^d  on  rhe  snnio  prinriplei;  nnd  with  Fimilar 
it«8-  The  word  given  to  the  new  initiate  wag  O-Ml-ro  F(^  in 
^hich  wc  recopniw  the  original  name  A.  i:.  a.,  coupled  at  a  mnch 

tr  tJmr  with  that  of  Fo,  the  Indian  Bnddlia,  to  iihow  that  be 
^aa  tliv  ()n.-;it  Deity  himself. 

Tbe  equilateral  LrJaitgle  was  one  of  their  symbolii;  and  eo  \ru 
ie  mystical  T;  hoih  alluding  to  lb*  Triune  God,  and  the  latter 
eing  thv  ineHiihle  name  of  the  Dfily.  A  ring  supported  hj  two 
erpeutowus  einhlcmattcal  of  the  world,  prutwted  by  tlie  power 
id  wisdom  of  I  lie  Creittnr;  and  that  is  the  origin  of  the  two  par* 
llf-l  lines  (into  wbieli  time  liaa  ohatiged  the  two  wrpeuts),  that 
Bpport  the  circle  in  onr  Tiodges. 

Anioiit;  the  Japanese*  t]te  term  of  probation  for  the  highest  de- 
grec  was  tweoty  years. 

The  main  features  of  tlie  Draldical  Mysteries  resembled  thoEO 

the  OrieiiL 

The  ceremoniefl  commenoo^  with  a  hymn  to  the  snn.  The  can- 
iUt  Were  aminged  in  ranke  of  threes,  Jivt»,  ha^aevena,  accord- 
Dg  lo  thoififualiticatioEia:  and  conducted  nine  timee  around  the 

icluftTv.  from  Kast  to  West.  The  Candidate  underwent  many 
rial*,  one  uf  which  hud  din-^-r  refercuce  to  the  k'g*>nd  of  Osiria. 
le  wa*  placed  in  a  boat,  atid  sent  out  bo  Boa  alone,  having  to  rely 

hia  own  skill  iind  pn-seiire  of  mind  to  reach  tJie  oj>pi^ite  ehore 

safety.  The  di-ath  of  lit"  was  repn-sented  in  his  hcaritig.  with 
vary  external  mark  of  sorrow,  while  he  waa  iu  titter  darkncfis. 
le  mel  with  many  obstacles,  had  to  prove  his  courns^.iuul  expose 
M^  life  agutust.  armed  enemies;  repn'sonted  rariouH  animals,  and 

.  lait,  attaining  Lho  purmanenL  liglitr  be  was  instrneted  by  Ibe 
Lrch-Onud  in  regard  to  the  Jilystcries,  audio  the  morality  of  the 


430 


UOBAW  AND  IHMIIIA. 


Order,  inoit«d  to  act  bn^ely  in  war,  taoghl  tlie  greut  truths      u/ 
the  imniortatitT  of  the  iwnl  und  il  future  state,  solcmnljr  tia)oiwMi^ 
not  to  ticgk'ct  tlie  worship  of  tlia  Ucit;,  aor  tlic  )>riiccicc  uf  ti^iil 
moniliLr;  aud  tunvot<l  eluth,  iiuatcutiua,  aad  folly. 

The  uptraot  atlAinHl  only  the  oxot^-nc  k»owl«lf;i>  in  tbo  QJl^| 
two  di'grefs.  The  third  wa»  atuuued  only  by»  few.  and  Uieype^^ 
SODS  of  rank  lUid  cooseqneDOt!,  uid  nfier  long  piiritiuuion.  awl 
»tudy  of  al)  the  arts  and  sciences  Icnovrn  to  the  Druids,  in  BoUai 
for  oioe  months.  This  waa  the  symbolical  deulii  and  burini 
thr^eMyatcriefi. 

The  dangorons  voyage  upon  th(<  ftctnal  opou  sea,  in  a  trnaM  bout 
covoivd  with  a  skin,  uu  lh«  evening  of  the  39th  of  April,  vu  th 
last  (rial,  aud  closing  scene,  of  initiation.     If  Ito  ilectinnl  thif 
trial,  he  woa  diemle^ieil  with  coutcnipt.     If  he  made  it  aod  to^i 
Qecdf^t  lit)  wa5  tenned  tkric«'-borii,  was  eligible  to  all  tlio  digiulid| 
of  thk'  State,  and  rt.-c<;ired  complete  intitruciiou  iu  the  pbili 
oal  and  ri'ligiouB  duotriiU'tt  of  Ihe  Druids. 

The  Orwts  also  Btylwl  tbo  EaoTtriii,  Tptyovo^,  lhri«^t»i 
aud  iu  India  perfection  was  assi^ed  to  the  Yo^ee  mho  had  i 
pli^od  iimiiy  births. 

Tbu  gi-ncral  fcatun-s  of  ihc  IiiiLiutiotia  junoug  the  Ootlu  ^ 
tbc  iuiuv  us  ia  all  the  myetorics.    A  long  probatiuo,  of  fultiisi>'j 
morLitifaUon,  circtilar  procession*,  representing  the  marufa  uf  ' 
oelcAtinl  hodips,  many  fearful  lo^U  and  triitl^,  a  drsoent  ioto 
iiifcrnnl  regions,  the  liilliiig  of  the  tiod  liaUler  by  the  KtUPiV 
ciplfl,  liok,  th«  placing  of  hig  body  in  a  Wat  and  tiending  il  ab 
upon  the  wutera;  and,  in  abort,  the  l-luitvni  Legend,  oodeii 
out  nampjs  «nd  with  eomo  TariatiooB. 

The  Egyptian  Anubie  iippcarod  tberc,  o^  tb<>  dog  guarditigl 
gates  of  death.    Thu  Candidate  n-aa  immured  to  tbc  n-pivicBli 
tion  of  a  tomb ;  aud  when  n-k-u^-d,  goes  iu  oeareb  of  tbo  bolj* 
balder,  and  fmdB  liiiu,  at  kuglh,  restored  lu  life,  uud  K-atcd 
a  throne.     Uo  waa  obligiitod  ujiuu  a  naked  dnonl  (lus  u  tfill 
custom  iu  the  Hit  Mwirrne),  aud  amkd  bia  obliguliou  by ' 
tng  mead  tint  of  a  human  eJfuU. 

Then  all  the  ancient  priRiitir«  trnUii  were  made  known  to  bin, 
DO  far  aa  they  bad  survived  the  RKunlts  of  time:  aiicL  he  wai  in* 
formed  a«  lo  tbo  generation  of  the  Oodi,  tbc  creation  of  the  worid, 
the  deluge,  aud  the  remirrectiuu,  of  wbicb  that  of  Balder 
type 


PBINCS  OF  THE  TABEBMIOLB. 

He  wu  miu'ked  with  the  sigo  ot  tbc  cross,  and  a  ring  tr&s  given 
to  hiia  as  k  sjmbot  of  the  fltriiie  Protection ;  and  also  us  aa  em- 
b1em  of  Ptirfectiou;  IVoin  ntiicli  coiiiea  the  cuMom  uf  giving  % 
ring  Ui  the  AipininL  in  the  Hth  Degrcti. 

Thfi  point  withia  a  Circle, and  tlie  Cube,  emblem  of  Odin,  wpn 
cxplaiucd  to  him;  and  lastly,  tho  nuture  of  the  8tipri^in«  God, 
"  Lbt!  author  of  evLT^tliing'  that  exiscuth,  the  £t<:miU,  tlii?  Aiicicut, 
the  Uving  aiid  Awful  Bi-itig,  the  Searcher  into  conueiJed  things^ 
ibr  Being  iJiiit  Dover  chatigrth  ;**  vith  whom  Odin  tlie  Cwiqucror 
*riu  b)'  thu  vulgar  couftjundfj:  and  the  Triune  God  of  the  In- 

iJians  was  ivproduced.  as  Odik,  the  Almighty  Father,  Fbza. 
iJlhM  or  J'kre),  hie  wifu  (cniblcm  of  univL-rsiil  maiior),  and  T/iOr 
h\»  sup  (the  iUdiator).  Hum  w«  recogntje  Oain'g,  Jut*,  and  Her 
or  Horut.  Aronnd  iho  head  of  Ulior,  aa  if  bu  show  his  ca«t«rn 
origin,  iWflvp  !itjir»  wem  urraugud  in  a  circle. 

iltf  irad  alw  langUt  thu  ulriiuau:  destruction  of  lhi>  world,  uud 
the  risiiij;  of  anew  one,  in  which  the  brave  and  rirtuoud  Bhatl  en* 
joy  everlasting'  biifipiiu-as  luid  dv)i>^bl;  a«  tbe  uieAiis  uf  securing 
which  happy  fortune,  h*'  was  taught  to  pnicliso  Uie  etrictcrt  mo- 
ndiiy  and  virtue. 

The  initiain  nas  pr<>part*d  to  reccivv  the  fireal  lessons  of  all  tils 
Ununi's,  liy  htug  trtalit,  or  bv  abatinoncH:'  and  uhmcitj.  For 
nuny  darshu  wiutreciuiri-d  to  taut  and  he  uontincnt,  and  to  drink 
h<;iiid!»  caiculatvd  tu  diuiiniMli  hid  paesiuiiti  and  kc?cp  him  chuetc. 

AUliitiiinin  K't^rv  al«<>  rc^utrcii,  sjrtnbttlical  of  the  purity  ncceuar; 
to  etiahiR  the  soul  to  cjicapc  from  its  bondage  in  matter.  Sactod 
liaths  and  pR'pnTatory  baptisms  won?  iisi.-d,  hi^Iraiiuus,  imincr- 
nouf,  lu»trai  sprinklingti,  and  pnnfk>atioit.s  of  every  kind.  At 
Athmi  they  bulfavd  in  tlie  Iliesus,  which  thence  Wcanie  a  eacred 
nii-r;  and  hifore  entering  the  Ti'mpk-  of  Fkiisis.  all  were  re- 
'lUiixti  to  vuaIi  their  tmndii  in  a  vase  uf  Insind  water  placed  near 
Ute  entrance.  Cleau  hands  and  a  pure  heart  were  required  of  Che 
'  -.     Aptik'iui  bathed  seven  time?  in  the  sea,  syinbuhcal 

•  u  Kplinn-s  through  which  ihL*  8uut  must  i-easuend:  and 
th<<  Uinilns  must  Imthe  in  the  iaored  river  Ganges. 

lieinenii  of  Alexundri:i  eiteKa  {uii»uge  of  Xfeiiuiider.  whu  speska 
«if  u  purification  by  sprinkling  three  times  with  salt  and  water. 
Siutphur,  resin,  and  the  laitrel  also  served  for  puriticatiun,  aa  did 
^r,  vartb,  VnliT,  and  tire.'  The  initiates  at  HcUopolie.  in  Syria, 
«yi  Lucinu,  socritlced  the  sacred  lantb,  spabol  of  Aries,  than  tbo 

38 


%39  VOBALfi  AKD  DOGMA. 

sign  of  the  Vemul  Equinox  ;  ate  his  flesh,  as  the  Israelites  did  at 
the  Passover;  and  then  touched  his  head  and  feet  to  theirs,  and 
knelt  upon  the  fleece.  Then  they  bathed  in  vrarm  water,  drank  of 
the  same,  and  slept  upon  the  ground. 

Thei'c  was  a  distinction  between  the  lesser  and  greater  mysle- 
ries.  One  must  hare  been  for  some  year^  admitted  to  the  former, 
before  he  could  receive  the  latter,  which  were  bnt  a  preparation 
for  them,  the  Vostiljulo  of  the  Temple,  of  which  those  of  Eleasis 
■were  the  Sanctuary.  Tliere,  in  the  lesser  mysteries,  they  were 
prepared  to  receive  the  holy  truths  taught  in  the  greater.  The 
initiates  in  the  lesser  were  called  simply  Mystes,  or  Initiates;  but 
those  in  the  greater,  Epoptes,  or  Seers.  An  ancient  poet  says  that 
the  former  were  an  imperfect  sliadow  of  the  latter,  as  sleep  is  of 
Death.  After  ndmission  to  the  former,  the  initiate  was  taught 
lessons  of  morality,  and  the  rudiments  of  the  eacred  science,  the 
most  sublime  and  secret  part  of  which  was  reaerred  for  the  Epop^ 
who  saw  the  Tmth  in  its  nakedness,  while  the  Mystes  only  yiewed 
it  througli  a  veil  and  under  emblems  fltter  to  excite  than  to  satisfy 
his  curiosity. 

Before  communicating  the  first  secrets  and  primary  dogmas  of 
initiation,  the  priests  required  tlie  Candidate  to  take  a  fearful  oath 
never  to  divulge  ttie  secrets.    Then  he  made  his  vows,  prayers,  aa^^ 
sacrifices  to  thu  Odds,     Tlit-  skinH  of  the  victims  consecrated 
Jupiter  were  spreiid  <»n  the  gronnd,  and  he  was  made  to  set  \i 
feet  upon  Ihem,     lie  was  then  tmight  si)me  enigmatic  formulas, 
answers  to  questions,  by  whicli  to  make  himself  known.     He  ^s^ 
then  enthroned,  invii-ted  with  a  purple  cincture,  and  crowned  w  i 
flowers,  or  hnmclies  of  pulm  or  olive. 

We  do  not  certainly  know  the  time  that  was  required  to  ela-^ 
between  the  admission  to  the  Lesser  and  Greater  Mysteries 
Eleusis.     Most  writers  lix  it  at  live  years.     It  was  a  singular  me^ 
of  favor  when  Demetrius  was  made  Mystes  and  Epopt  iu  one  ^ 
the  same  ceremony.     AVhen  at  length  admitted  to  the  degree 
perfection,  the  iriiliiite  was  brought  face  to  face  with  entire  natii 
and  learned  tliat  the  soul  was  tlio  whole  of  man;  that  earth 
but  his  place  of  esile  ;  that  Heaven  was  his  native  country  ;  t 
for  the  soul  to  be  born  is  really  to  die ;  and  that  death  was  for  it 
return  to  a  new  life.    Then  he  entered  the  sanctuary;  but  he 
not  receive  the  whole  instruction  at  once.     It  continued  throu 
eeveml  years.     There  were,  as  it  were,  many  apartments,  thron 


/ 


piuxcnt  or  tuv  tabkbhaoi  b. 


43n 


le  wlvaiiccd  by  ileprvci'.  ant!  beiween  whreTi  iJiick  feits  in- 

teiTcu«l.    Tlion>  wt-rr  SiatiK-fi  »nd  Paintings,  gB}»  Pmolua,  io  tlie 

nmoBt  finnctuary,  Bliowing  th^  forms  ■setimed    b/   tbe  Gods. 

Inolly  ihi.-  IasJ  veil  ft-II,  the  ettcretl  ct-vering  ilr<'pi»ed  from  the 

oiage  of  ihi'  l(i>tl{lt>ea,  aud  lilic  stood  rcviuled  in  uli  li<>r  s[)li>ndor, 

rrutiiidvd  liy  a  divine  lijflit,  wliicti,  ftlliug  llip  whole  uuiciiuki^. 

Uw  I'VfH  and  [K'uetniiwI  thu  »oul  of  Ibo  iniliat*.    Thus  W 

.bulix4-(l  tlitf  final  Kvrlalinn  uf  ihc  Lrtic  doctrin«  at  to  Lbc uaturu 

if  Dcitj  t*nd  of  itie  wiul,  and  of  Uii'  rtluiiuus  of  each  to  tnatt«r. 

Tlii*  wjw  pn^tli'd  l>_v  frigbtftil  scnips,  ultrrnAtionB  nf  feor  »a3 

yyy,  of  li^bt  uiid  dorknc-ee!;  It  f;lttt-:riii^  li^liUnng  and  tbc  crash 

f  Umiider,  itnd  ap|>{iritioo<  of  e]Kclro«,  or  magical  illnaions,  iio- 

frtwinp  at  nncv  Iho  eye*  and  wira.    Tliia  Clsiulian  d<-«cpil»>»i,  in 

liU  pwm  on  (de  rnjie  of  I'ro«vr|iinc.   wbcro  ln^  alliidr^  lo  vbal 

in    her  mysterit-e.    "Tbe   temple   is  sliaken,"  lie  cri«f; 

Berwiv  jfk-amB  tbc  bghtning,  by  wbteh  (be  H^ity  atinnunft-a  hui 

•m^atja.    Biirth  (reinbles;  and  a  terrible  iioiw  t&  bcanl  in  Ibe 

id»l  frf  ihcei;  Uirrorfc    Tbe  Teniplo  of  the  Son  «f  Cccrope  I*- 

onde  with    loit^-Mntiniit^d   roan;    KIcueis  uplifts   h«r  sacr«d 

>n;lic«;  tlii^  w^rpt'nU  (it  Tri|itoluiniie  uiv  htard  Lo  hm;  s-ml  Eaar- 

\tai  Bfmili?  a|iiH>nni  afar." 

Tbe  pflobraliiii)  i>r  tlu-  Ori^k  Mysteries  oontioned.  ooeordiug  U) 

tlip  botlcr  fj|iinioii.  for  uioedaya. 

Od  tlie  flrsl  tlie  iniliatvg  miit.  ]l  vss  Uic  day  of  the  full  moon,  of 

lu  mouth  lioidhL-tiiiuD  ;  wboii  the  mooti  vnu  full  at  tbe  end  of  the 

n  AriL-s.ni^irUi('  t'li-tadeiiaiid  LlioplaccorheroxaLLaUoDinTaurua. 

Tbc  RHsund  day  tbcr?  was  a  proc«ssioa  to  the  seik,  for  purUicia- 

loa  by  baLbiug. 

The  third  was  occapied  with  olTorings.  expiatory  ■acriflcet,  and 

Uier  rtfli^idus  riU-A,  kukU  at  fiuiiing,  nioumtii]K.  contiuivioc,  ete. 

Ilet  KB«  immolaled.  and  offrringa  of  grain  and  living  unt- 

nndv. 

On  the  fourth  they  earried  in  proccseinn  thi'  myrtif  wrentb  of 

iwew,  n'prr>ticnting  that  whieh  Prosoppine  dropped  when  seixed 

y  Plnln,  and  the  Crown   of  Ariadne  in  Uie  Hfavvnu.    It  wa» 

borne  im  a  trinniphal  car  dranTi  hf.  ojten ;  and  women  followed 

Loiriu};  niyitlic  chests  or  boxt-«,  wrapped  with  pnrplu  vlotfaii.  oon- 

taining  grninA  of  tK-i^ame,  pyranndal  btscnitfl,  baH,  poroc-granatea, 

d  the  niyiitf^rioiig  £orp«uit,  iiud  pcrhiipfi  tbe  mystic  phnlln*. 

On  Uio  liltJi  was  ih«i  enperb  procesbiun  of  turchce,  eommemnnir 


CM  MOtAl£   AJfJt   KfUMA. 

'.Jvc  i,if  ;b*.  fle»rti  ':*T  Pro*>trj»iDt  t-T  C-i-res:  ihe  initiates  msrobiog 
i-y  '.r'^'A.  kttd  «ac-h  r.-^vlLg  a  :>.'ri^3  :  vhile  at  the  head  of  the  pro- 

T;,-^  F.i'.':i  ■■■jii  K-ii&rfT^ai'e^  i<«  laki-bos,  the  Tonog  LighUGod, 
v.t  ','  Ore;,  rearrc  ic  lie  s&iicTaanc^  and  beariog  the  torch  of 
'.Ik  rMio-God.  The  chores  in  Arisropfaanes  terma  him  the  Inmin- 
'■>■>  -'JIT  ihn:  lights  \hi  D-:«^:ar:.al  ioitiatioo.  He  waa  bronght 
fr-iii  li:*:  Hir.cmarr.hif  Ltaj  crc-wueu  viih  myrtle,  and  borne  from 
'.:,<r  ^-a:*:  of  ib*  Ci-rwnicu;  i-ji  EicUs;;.  along  the  sacred  way,  amid 
■iaij'-es,  satrftd  t'>iiga.fcTery  mirk  of  joy.andmysliccriesof /ai-cAM. 

Oil  tilt  seTcDlh  thrre  wtre  ^rmnasiiceierciseeaud  combats,  the 
viciors  in  which  wert  crownt^  and  rewarded.  ^*' 

On  the  eighth  was  ihtr  fi-ast  uf  ^sculapins. 

On  the  ninth  the  famou:  libatiou  wae  made  for  the  sonla  of  tb>^    „ 
depan«il.     The  Priests,  according  to  Athentens,  filled  two  Tise  .  ^ 
placed  one  in  the  East  and  one  in  the  West,  toward  the  gates  c:r:>f 
day  and  night,  and  oTerinmed  them,  prononncing  a  formula    -v^f 
myaterioafi  prayers.     Thas  ther  invoked  Light  and  Darkness,  t."*ie 
two  great  principles  of  namre. 

During  all  these  days  no  one  could  be  arrested,  nor  any  ^""Ji* 
brought,  on  pain  of  death,  or  at  least  a  heavy  fine:  and  no  *:>'^'> 
waa  allowed,  by  the  display  of  uousnal  wealth  or  magnificeno^^^  "* 
endeavor  to  rival  this  sacred  pomp.    Everything  was  for  religi*^^ *'" 

Such  were  the  ilysteries :  and  such  the  Old  Thought,  as  in  9  *-^^  * 
tered  and  widely  separated  fragments  it  has  come  down  ti^  ""^ 
The  human  mind  still  s|>eculatf3  upon  the  great  myflteriea  of  ^^^^ 
ture,  and  etill  finds  its  ideas  anticipated  by  the  ancients,  wl"*-*^:*^ 
profoundest  thoughts  are  to  be  looked  for,  not  in  their  phU^^^'^^ 
phies,  but  in  their  symbols,  by  which  they  endeavored  to  exp:* 
the  gnat  ideas  that  vainly  struggled  for  utterance  in  words^  , 

they  vit-wed  the  great  circle  of  phenomena, — Birth,  Life,  De£^ 
or  Di'ci>mposition,  and  New  Life  out  of  Ueiith  and  Rotteoncsffj:^'    , 
to  tliem  the  greatest  of  mysteries.     Itemember,  while  yoa  stu:*^^ 
their  symbols,  that  they  had  a  profounder  sense  of  these  wonj.         ^ 
than  we  have.     To  them  the  transformations  of  the  worm  wei 
greater  wonder  than  the  stars;  and  hence  the  poor  dumb  sea 
baius  or  beetle  was  sacred  to  them.     Thus  their  faiths  are  cc 
densed  into  symbols  or  expanded  into  allegories,  which  they  nnd- 
stood,  hut  were  not  always  able  to  explain  in  language;  for  th^^      ^„ 
arc  thoughts  and  ideas  which  no  language  ever  spoken  by  man  1»  — 
words  to  express. 


XXV. 


KNIGHT  OF  TKE  BRAZEN  SERPENT. 


Tms  Dejrrtt 


wach< 


foih  philosQphicul  ntid  moral.  Whi 
w  iu-«vs«iir  uf  rvrurin»iion  lu  well  as  reprntance,  hb  a  menus  of 
ot«ainiii;r  uitrcy  and  furjiri vL-iife*.  it  is  ftlim  devoted  to  an  cxplana- 
twii  erf  Ih*  STTtibftU  oi'  Miijonrr;  and  especially  to  iho»e  wliiirh 
»w  wniiwu-d  Willi  tbnt  nnpifiu  Hiid  nniversa-l  Icgflnd,  of  which 
lliBtof  Khir-Om  Al)i  i«  buiB  Taridtum  ;  thitt  Icgemi  which,  repre- 
^ting  a  muKl(>r  or  n  dt-alh.  and  a  restoration  lo  lif«,  by  a  draniii 
">  vbich  figiiro  Osirie,  Ifiti  and  Homs,  Atjs  and  Cybt-lc,  Adonin 
M  Vrnits,  the  Cabin.  Dionusna,  and  many  another  rrptxrscntuUvc 
Of  tie  BCtirp  and  paseivn  Powers  of  Nature,  taught  the  iuitiatts 
In  Liir  )fy8l«rie»  that  the  rain  of  KviC  aiid  Darltiicsa  is  but  tempo- 
nuT,  and  t-bnc  that  of  Light  and  Good  wtll  bu  eternal. 

Mumtinides  saye:  ^la  the  daye  of  Enos.  tbe  «oa  of  Scth,  tnco 
felliiurt  ^ievoiiB  errors,  nud  even  Eno(S  himself  partook  of  their 
■nfuCuiitioR.  Their  language  was,  that  aincc  Qod  has  placed  od 
high  the  heavenly  bodied,  and  used  them  as  his  miutstcrg,  it  waa 
PtidL-nlly  his  wiU  that  they  should  rt'ccive   from  niau  the  same 


430 


H0HAL6  JI.SD  DtHtHX. 


vuueralion  as  the  6enranta  of  a  great  princo  jiistljr  claim  ftwm     "*" 
subject  multitude.    Impressed  witli  ibis  uoUou>  tbey  bcguK       ^ 
build  ti-uiptva  to  tbu  Sturs,  to  sucrillcu  to  Ibt-tii,  luid  tuvtursX^ip 
ibeui,  iu  the  ruin  I'xpcoUtiou  lba.t  ihcr  itbuiild  Ibue  pk-aec     Abo 
Crecitor  of  oU  thiiigs.    At  first,  indeed,  they  did  not  Mippcao   ^b« 
Stars  to  be  th*  only  IJeiti«,  but  adurxtd  in  coiijnnctioB  *ilh  tl»  m^m 
the  Lord  God    OninipolenU     lu   prucciw  uf  litat;,  houwi-r,  iftiul 
great  and  venerable  Name  wax  ttitall y  forgotten,  nud  tbv  wis  <ile 
IturnAti  race  retained  qo  otber  religion  tban' the  idolatrous  ^tror- 
tbip  of  Ibe  Uoat  of  Ut-uvtij." 

Tbv   tirdt  karuiag  iu  the  world  cvusitted  cbicHy  in  8yial>wb, 
Tbe  «-i>doin  of  thf  C'haldivaiiJ),  I'lupniciitnii,  Kgyptiuits,  Jews;      o[ 
Zoruu^ter,  ^jmeboniutbuii,  Fhcrcrjdcs,  Syrug,  Fythagorue,  Stxjii- 
teB,  PtaU>,  of  all. the  ancieiite,  that  h  como  to  onr  bond,  ii  s^yni- 
bolic.     It  was  Oil-  mode,  says  Kcmiiiiis  oii  Plata's  Sympogiiim,  of    ■ 
ib«  Ani;iciit  Pbilosophfre,  to  n:prca;iit  trutb  by  cerlain  syiabvii 
aud  bidiU-ii  images 

"All  that  can  be  said  concerning  tbc  Oodflt"  says  Strabo,  "mitit 
\w  by  the  L'X[H)sitiou  of  old  opiDiuiie  uud  fables;  it  being  tb«  cut- 
torn  uf'tbe  aufienla  to  wmp   up   iu  oiiigma  aud  all«gury  thai 
tbongbtsaud  dincounieti  eoneeraiDg  Nature;  wbiob  are  ihrJTfo* 
not  easily  explained." 

Ag  yuu  k-uravd  in  the  34tb  degrev,  my  Brutbefi  the  ancient 
Philosophci's  regarded  tlu-  sout  of  man  as  having  bad  itt  anfiH 
io  Heaven.  That  wa«,  .VUorobiiis  says,  a  settled  opioioa  vV^ 
them  all;  and  they  held  it  to  be  the  ouly  true  wisdom,  fat  Ok 
Moul,  n'bilu  united  with  the  bi*dy,  lo  look  uvcr  tuuurd  its  sounri 
and  etnvu  to  rviiiru  tu  the  place  wbeuce  it  caiue.  Amvui  ^ 
Itxed  starjj  il  dwelt,  uulil,  iieduced  by  tbo  dedtre  vf  aniniatiBji  > 
body,  it  di-tici'udcd  to  be  imprifionod  in  raatlcr.  Tbencertrrvtld  '* 
has  DO  other  rosourcc  than  rccolleetiou,  and  i«  ever  attneltd 
toward  its  birth  place  and  bome.  Tlw  means  of  return  arc  let* 
aoagbt  for  in  it^-lf.  To  rt-asceud  lo  iU  source,  it  must  do  wx' 
luffer  in  llie  body. 

Thus  the  mysteries  taught  the  grwal  doctrine  of  the  diiioe  natm* 
aud  longiiigB  after  immurlality  uf  the  eoul,  of  the  uobihlj  of  i" 
origin,  the  grandeur  of  its  deetiuy,  lis  bujieriurity  utlt  tbe  •'>'* 
maU  who  liave  no  uapirHtiunti  heavenward.  If  they  titrngfk'd  >* 
vaiu  to  express  its  nuinre,  by  comparing  it  tu  Fire  and  LiglU' 
if  they  erred  as  to  its  ortgiuul  place  of  abudi^  and  tbe  mode  of  ^^ 


KHtGUX  or  THE   UlAZUK  DCitPEXT. 


437 


i^ut,  un<i  Lhtf  |)ttl.li  whicli,  (Ii>siM.>ii(]injf  unci  nKcxtKliiig,  itpitreuod 

iiung  the  stars  and   iii>lieres,  theeo   wt-rw  tli«.  iiccfg«>ri''jt  of  tlu 

fTvatl  Truth,  aiul  men;  iillt.-gvriet  dtrtiigiied  to  tiiaki:*  the  idea  luurt 

ilireutvr,  and  as  it  were  tiingihlc,  l»  llic  human  mind. 

Li^i  uE,  ill  unltiT  tu  aniliTtituiiil  tliie  vld  'llitiuglil,  first  Mluw  tbe 

vul  ill  its  df^cvat.     The  sjihen-  it  ll<*;iinL>n  uf  ihu  Bxed  stars  wns 

b«l  Ilcilr  Ik-gK'U,  and  xhosi^  Klyeittu  FicMs,  Ihul  nviv  the  uulive 

tiioivilo  of  souls,  iind  thu  ptuw  Ui  wbic-h  (lu-y  nvacc'iidod,  wbun 

lliuy  hod  recovottdUr(.-ir  primitive  purit;  mid  ^inipliciiy.  Kruin  tb&t 

Inminuue  regtitii  the  ^iil  sot  Turth,  uhen  it  jeurm-yi-d  lunyrd  tiiv 

IhnI;  ;  a  dt-ctinatiun  which  it  did  nut  iv»ch  uniil  it  liml  iiudergonu 

Uin-^T  di-»niiJiiti>iiiH,  dodi<ri];ili:'d  bv  ttii- tiumr  uf  [)>'hIIi8;  am)  until 

^^hKdp»»<xt  tlirougU  the  KTornl  sfbcn-s  uud  the  i-Unieuts.    AU 

^BoaU  tv-niuiiicd  in  jio^sc-^^tiioa  ur  Uravoii  and  of  hitppinos^  so  long 

^^lu  ihry  wrv  wisi.*  t'iiou-,'h  \o  avoid  tht?  ootitiigiou  of  tlie  body,  uud 

li't-p  thcnia.'Wt^s  from  aay  contact  wiili  umtter.    Bnt  those  who, 

JDi  tlial  loflr  ahodc,  where  they  wtre  lapiH.'d  in  cicmal  light,  Imvc 

K>kcHl  tii[i;£)iiglT  tiiward  the  Uxly,  and  luwurd  thut  nliich  we  farre 

tluW  tall  lije,  but  nliit'li  is  to  Uif  aaul  a  real  daUA  ;  and  who  have 

jeeiTvd  For  it  a  Mcrct  deain?, — those  touh,  victims  of  lli^ir  coU' 

.  aiv  aHrui-lt«d  by  dtgrif-a  lownni  the  iufcrior regions  of 

Lu.  hy  ihe  mi'iv  UL-igbl  uf  thought  atid  uf  thut  t«ri¥SlruLl 

The  ma\,  |)i-rfvctly  incorporeal,  dors  nut  at  oqck  iuTust 

[«ilh  tlm  gnxjs  viivdopt'of  thi-  body,  bnt  Hltli!  by  litlk*,  by  sua- 

and  in^jisible  alrerdtioiie,  and  in  propcrtion  na  it  rcmuTcK 

irtlicr  trKl  (Urthcr  from  the  eimplu  and  porfi-ct  Hubdtjutcc  in 

>hich  it  dw«--U  ut  first.     It  first  aarroiimU  it*c-If  with  a  Widy  oom- 

luicil  of  ilic  ttiibatnnco  of  the  stars;  and  afierwiin),  a?;  it  desoendv 

jruugU  thu  aeveruJ  spheres,  vith  ethereal  matter  more  and  mon! 

i«8«.  lIiiii!  by  degr*-«>[   dtwpnding   to  an  piirtbly  body;  and   it* 

imlior  of  dL^fradutious  ur  deatha  iR'iug  the  mim  aa  that  of  the 

fh«na  which  it  travereos. 

Thv  Ouluxy,  Macrobitie  tuya,  croAH.-fltbi.-  Zodiac  in  two  oppofiitt^ 

siiiu,  Catiu'ur  and    rapriforo,  tiio  tM]>!o«l  jioiiit*  in  the  txLn'i 

w,  ordinarily  uullisl  the  Qatei  of  tho  Sun.    Th«8e  two  tropics, 

ttutv  hii  lime.  corrvKpoiub-d  with  thoKK  uoniftellaliiiiia,  but  in  bin 

ay  with  (ii'iuini  and  Hagitluriiif,  in  cnn«4;([iifnoe  of  the  preoca- 

of  llio  Cf|uiuoxf»;  but  Uit:  sufns  of  the  Zodiac  romaiaod 

I ;  and  tliv  Milky  Way  cro^od  nt  tho  nyoa  Cancer  and 

'  M,  though  not  at  those  wmMiati&m'. 


438 


MOBALS  AND  DOOMX. 


Through  thoM  gatc4  eonle  were  tapposvd  tndewood  to  Mk-aij 
ftnd  re-at«cc>uil  to  Bi-avon.     One,  Mncrobiiis  9»y*,  in  \\\b  droan    Qf 
Scipio,  «a8  fitylod  tlio  Onte  of  M«n;  nnd  the  other,  the  Qua    ^ 
the  Gods,     (lancer  was  the  fifrDUT,  bi>cause  touls  desceudtrd  bjrii 
to   the   earth;  mid  Capricorn   the  latter,  becaaae  bj  it  thejr 
aecend«()  to  tlicir  eeula  (ff  imnioi-talitv,  and  became  QihIo. 
[he  Milky  Way,  according  to  Pythiigora*,  diverged  the  rotitej 
the  dominions  of  Pluto,    Until  ihey  k-ft  thu  Galasy,  ibpy 
not  dovnicd  to  hsvi?  common ci-d  to  di^KCcnd  tuwanl  iho  tcr 
bodi(*(i,    Fnmi    that   tlii-y  df{mru-d,   iiud  (o  that    they  n<tnni« 
Until  tlit'T  iiV4ich('il  lIk-  Hij^ii  C'anL-vr,  iXwy  had  not  kft  iU  and  we 
still   G(>ils.      When    Ihey    rvjuilied    Lm>,   they   conimi-iicvd  tti 
apprcnticeshi])  for  thi-ir  tutiirv  condition  ;  and  vhsn  lh«7  ■« 
lit  Aqniixius.  the  eigii  opjiusitd  Leo,  they  wcK  furUmt 
from  humiiii  Hfe. 

The  fiunl.  descending  from  llic  celestial  limits,  wlicro  theZodiu 
and  Uahixy  unit'i',  lo»ctf  its  splicricnl  shupc,  the  ehttpc  of  allj 
Nuturtv  und  iii  Ictigthcurd  into  a  <:oiic.  uc  a  point  is  I^iji 
into  a  liiiv ;  and  tlieii,  an  indivisible  monnd  b<-fiiiv,  it  divijw  it 
and  becotm-a  a  diiail—that  i«,  unity  bccotnce  diviHion,  distaHa 
nnd  conflict.    Then  it  twgitis  to  esperiencc   the  disorder  »tiii 
reigris  in  matter,  to  which  it  iiiutea  itwif,  Inrroining  m  it 
intoxicated  by  dnuig:litfi  nf  gi-osser  matter:  of  whidi  int*! 
the  cup  of  ItAkolioe,  between  Cancer  and  \ao,  n  a  eymboi.   H 
for  them  the  on]>  of  forgctfuln^-ee.    They  oMemblo,  snye  PlaU*!' 
the  titlds  ofublivtoii,  to  drink  there  tbe  water  of  the  riTer  Abm 
which  t^uses  men  Lu  forget  cvLTything.     This  taction  '\s  aWtfo* 
ia  Virgil.    *'  If  bouW  says  Macnibius,  "carried  with  them  k 
the  bodies  they  occupy  all  Hip  knowh-dge  wbich  they  had 
of  diriue  tfaiaga,  daring  their  sojonrn  in  the  Ufiavcua,  me 
not  differ  in  opinion  as  to  the  Deity;  bnt  some  of  then  foi; 
more,  and  oume  lefis,  of  that,  which  llu-y  hud  Icarufd." 

Wo  smile  at  these  notions  ur  the  siicienu;  but  we  mtut 
to  look  through  these  material  images  and  allegories,  to  the  Idnh 
Blruggling  for  ulteranre.  the  great  spccolilcss  thoughts  wbieh  tk 
CDTclopc:  luid  it  is  well  for  as  to  consider  whether  we  our 
have  yet  fonnd  out  any  heUar  way  of  representing  to  oarsolTM  tkt 
mmV%  origin  and  \xs  advent  into  this  body,  eo  entirely  fot«i^  ts 
it;  if,  indeed,  wo  have  CTcr  thought  about  it  at  all ;  a 
ceased  to  think,  in  despair. 


INIQIIT  or  THE  &RAZRX  SRRPENT. 


439 


The  liigheat  and  purest  portion  »f  miLtt»r,  which  nuarishes  Uid 
constitati-ii  divine  exist i-nci*,  is  what  tliR  poctstemi  irff/flr.Oiebev- 
vni^>  iif  Ifac  Gndd.  The  luwcr,  more  disturbed  iind  grosser  purtiuo, 
is  whatintoiicalre  souls.  Thu  andc-ols  srinbolized  ita«  the  River 
Xrth«,  dark  8trc*m  of  oblivion.  Ui>w  do  fee  cxpliiin  the  sonl's 
Jurgi^tfiilticss  of  its  anlcct'deutfi,  or  reconcile  thai  utUT  sUenoo 
of  rvnicmbr»iice  of  iis  funiu-r  cvaditiou,  with  its  ^sevntial  immor- 
'tslilr.  Tu  Irtith,  ne  for  tho  itiugt  piirt  dreud  and  ehrink  fh>m  adv 
attempt  ut  expliuiution  of  it  to  uurjcUrg. 

T>mgg¥d  down  b>  Ike  hcaviDCBS  prodnced  by  this  iuebriatin;; 
dratigbl.  llto  ^ul  falli  along  the  z<}diuc  »tid  the  milkj  vay  to  the 
lnwr  Eph(.'n:s,  und  iii  it^  d<-5CCQt  not  only  Uk^s,  in  each  sphere,  a 
sew  «nrelupB  of  \hv  mulorial  c*unij>osing  the  lumiuous  bodies  of 
♦h*"  ])lanPl«.  but  n^ceircs  there  the  (lifTtTcnt  fat>ultiei(  which  it  is  to 
dixt-rcioe  while  it  inhabits  the  body. 

In  Saturn,  it  lUYjnfmi  the  jtowcrof  rfasoningand  intclltgcnt-c, 
or  what  h  termed  the  hi^i-ul  and  rontt-mplative  fuciilly.  I''mm 
Jupiter  it  n-ccivc«  titc  jwwor  of  action.  3Iar8  givvs  it  Tulor,  vntcr- 
jmae^  uod  toipotoontx-  From  tho  Sun  ie  icccivM  the  fioneos  and 
imnginnlinn,  whirh  pnidnco  wnfation,  perci^plion,  and  thought. 
"Venus  inapir<^8  it  wilh  dofeircg.  Mcrcnry  gives  it  ihe  faculty  of 
^xpTMMng  nud  enunciating  what  it  tiiinha  and  f««ls.  And,  on 
■^nt^riiig  fill'  sphere  of  ihe  ^loon,  it  accpiirps  the  forc^  of  genera- 
lion  iind  iiritn  111.  This  Itiiiitry  epht-re,  lowest  and  basest  to  divine 
Yxdies.  is  first  and  highest  to  terrestrial  bodie&  And  the  Iniuiry 
"*'   '  'n'.-<l  br  (lio  soul,  while  as  it  Were  (hi>  wdinieut  of 

«^-'  r.  in  sbo  Ihe  litBt  aHbelani-e  <tf  iiniinal  matter. 

Tho  *«lMf;ial  hodit'S,  Heaven,  the  Stare, nnd  tho  otJier  Bivine  ele- 
Xn^oia,  ever  u><pire  to  rifw.  The  ftinil'  n*iicliiiig  the  re^uu  wliioh 
Vsonulttv  inlinlnts,  Irndri  l<ivriinl  tern-slrial  bodies,  and  is  dn-mnl 
"tM  diB.  Ijrt  no  one,  soya  Mucrobinu,  be  suriiriacd  that  wo  bo  fh.'- 
<}n<-ntlT  K|K-a1(  of  the  dtittfi  of  thid  Soul,  which  yet  Ae  Cull  imiDor- 
tal.  It  ii  neithvr  nnnnlled  nor  destroyed  by  such  death:  bnt 
Xn«r»iy  «nfc(<bl<><l  for  a  time;  nnd  doea  not  thereby  forfeit  its  pre* 
•■WgBtire  of  immorlality;  for  afterward,  freed  from  the  body,  when 
&t  hiu  l>m-n  ptirilk-d  fnmi  the  vire-]ttain!i  (nntructed  dnring  that 
Oontwvtion,  it  is  n-efftnbli^hcd  in  all  its  privileges,  and  rcLtinu  Ito 
Tlie  IninlnriiiH  alnMle  of  it«  immortality. 

On  ltd  return,  it  restores  t^  each  ei'lu-re  through  which  [t  as- 
VMidi^  th«  pMHions  and  earthly  fAcn1tii>s  received  from  them :  to 


440 


1I0S.ILS  AKD   DOOMA. 


the  Moon,  Uie  faculty  of  inctvuso  «tid  dimiDutKn  of  tli»  budjr; 
>I«rcury,  fntud,  ibo  arcliiioct  of  ovils ;  tu  Vvaue,  th»  sodnotiTB 
v(  pUusurc;  to  (he  Suu,  tbe  [uiii^tuu  for  giviliiesa  buO  fminm; 
yitn,  iiuilauii)'  aiid  tfiuerily  ;  tu  JtipilLTr  ftviirice ;  ami  to  Silsnh 
iulhelioud  und  dfccit:  and  &l  Inst,  retivvei]  uf  all,  it  enters  uiknl 
»ud  piiix-  into  the  eightl)  epiicru  ur  liigliol  lleaveo. 

All  Ibis  «gre«4  with  the  dootrm«  i;ff  IMato,  Ibat  tbe  9>>ul  caiuat 
re-enter  into  Ueavun,  until  the  rcvulutiuus  af  tbe  nnUerse  iM 
Imvu  reslurud  it  U>  iu  pnmitive  ctiiidition,  and  purifii-d  it  ^PD  tbe 
fFect4  of  iu  coiitai't  witli  Lliu  fnur  elcni(,;iit«. 

This  opiniait  of  t]ie  pre-cxistcnco  of  souIh,  as  pure  and  ccMll 
euliaUuictis,  Wfure  thrir  union  with  nur  bi)diL-t-.  to  put  on  »ai  Ui>- 
nintv  wbicb  they  di'ic<.-u<i  from  lU-avcii,  isouvoffretit  iitiL^nitj.  i 
modern  Rjibhi,  Munaucb  Bod  Israel,  eay^  it  wii«  alwayt  tlw  IvUif 
of  tbe  Ilt1>ri-W6.  It  nii^  cliiit  uf  mut^L  pbilugopb^n  wbo  tulnilUil 
ibu  iuiniurlality  uf  tbe  euul :  u.ud  thvpefon?  it  was  laugbt  iu  t^ 
Myak'rioii;  fur,  us  LitctuuliiiEi  say^,  they  couM  not  see  bov  it  M 
possible  tliut  tbe  ^iil  aljoald  eAi^t  a/ier  Ibc  budy.  if  it  bnd  Wt 
cxialcdim/ori!  it,  and  if  \ls  nature  waa  not  indfp<-iidfnt  of  lbiit«l 
tbe  body.  The  unie  doctrine  was  aduptcd  by  iJic  most  karnoluf 
tbe  Greek  Fathoiii,  luid  by  tnntiy  of  tbu  I-^itinii:  nod  it  «uaU 
probably  prevail  l»rgf!y  at  the  present  day,  if  men  troubled 
solve*  to  think  np(»n  this  nubj^t  at  all,  mid  to  inquire  vbetiur 
smiVii  iinmurUility  luvuht-il  itjt  prior  exifttenco. 

Some  pliilueophorti  held  that  the  eont  Wa«  incarcerated  io 
body,  by  way  of  puuislituent  for  iim  ociiuniitted  by  tfc  in  k 
stata     Uow  tlicy  reconciled  tbi^  vith  tlieEaniv  sonl's  nnooi 
nass  of  any  ^nch  prior  slate,  or  of  gin  ct>n)mitt*<d  then*,  dooa 
appear.     0Lber4  held  tbat  G4id,  of  bis  inert-  will,  sent  the 
inhabit  tbe  body.      The  Kabalifit«  united  the  two  opiuion^ 
ludd  that  there  are   four  \nir]d»,  A sUul/i,   Briarlh,  Jairatk, 
Aiiath  ;  the  world  of  «MiaHff/io»,  that  of  erMViof),  tbat  oT^ 
uud  the  material  vurld ;  ou(.>  above  and  more  perfect  tbaa 
ullier,  iu  tbat  ordi'r,  both  ha  regurda  their  uan  nature  and 
llie  beings  who  iidiabit  them.    All  soiila  are  originally  in  tb» 
Axiliith,  tbe  Supreme  Ilniveu,  abode  of  Qod,  and  uf  puraaml 
lOurial  spirita.    Thoef  who  de<>ceud  from  it  witbont  futilt  of 
own,  by  God's  order,  are  gifted  with  a  divine  lire,  which  p: 
them  from  tbe  contagion  of  matter,  and  restoreB  tbem  tu  ti 
lio  tuuD  ail  their  miBidou  is  euded.    Those  who  deiicend  thro' 


i 


KNIOHT  or  IBB  hAAZMX  SKBrSNT. 


441 


tix'ir  '>«ti  fault,  s^i  from  vrorltl  to  world,  itiiOD«ibly  losuif;  Ih^ir 
luv»  of  DivttiD  things,  and  liicir  seir*eoDt«tnpliiti6n ;  iiitiil  l)it-y 
niwU  the  world  Azinlli,  r>lliiig  by  tlicir  ova  weigbt.  Thix  is  u 
punPlfttiiiiism^  cl»ttK'd  with  ihe  imRg^Sdiid  worda  pcculiitr  to  Uit! 
Kftbitlistd.  It  n-iui  tlio  doctrine  of  fJie  Esscties,  who,  sujrs  IVr- 
ftbjry,  "U-lk-rc  that  sou\a  descend  trom  tlie  most  subtile  ether, 
Attfactrd  lu  IrodtcH  hy  tbc  licd  not  ions  t^f  inatlir."  It  wiis  in  sub- 
rtaioe  Uif  doctrine  of  Origcu  ;  auii  ll  t-am-j  from  tlic  Cbaldieaiia, 
«lio  liu-gfl)-  litudii'd  tfac  tbt'ory  of  the  U^avone,  tlw  (>pbcrvti,  uid 
Uji*  tiilluoucud  of  the  sigus  and  c-oiiatcltutiuns. 

Tliw  Gaoiticn   niadu  souU  lUiLviid  utid  dt«ut<n(l  Uiiough  fight 

Uttivnit,  iu  each  of  wbit-h  wen;  cinlain  Powcn  tlmt  opposed  their 

"^  "■^'■.  Aud  ofl'-n  dnive  Lhem  biick  to  I'arth.  wbi'U  nut  Kullicictitly 

'  ,    1.     'i1iu   iiut  of  thi-«c  I'uwurs,  iivurt'iit  tliu  luwiiiuud  kbodu 

"f  MQlf,  WM  u  eerpt-ut  ur  diagon. 

In  the  luiuu'iit  duolnud,  cerluin  (icnii  were  charged  with  the 

BUtjnf  couducrtjiig  euuls  tu  ihu  Itodii-d  dttstiuitl  to  recvivo  (b(!ra, 

■ml  uf  vithdmning  them  TrQui  tlioau  bodies.    Aooordiiig.to  Plu- 

l^nji,  thvJK  wi-ra  tlie  fiiiictiuiu  of  Pru^orpiau  aud  MKreiir^'.    In 

^imia,  II  fouiilinrijeiiius  itcvoinpnuiea  [itiiii  ut  hU  birth.  fulJowi  und 

*Wi)tiiie  bim  all  his  life,  uud  M,  deutb  cuuducld  him  Ut  the  tribunal 

t*f  tlx*  Qtxat  Judge.     Tlii-autleiiii  liru  ibc  iiiediu  ufuiirnnuiniuitioD 

"^tiHamou  Kud  tbt'  lioda;  and  tticiout  is  ever  in  tbi;ir  {trcdciioe. 

^'hii  dovu-iiM  18  Cungbt  tii  tlio  oraeW  of  !torou8tor:  and  theM 

**fcuiiwon.'  tho  Uilriligenci.'s  tbut  rr-sided  in  th«  pinnel*. 

Tluift  tilt?  stKirel  kIcucu  uiid  uiy«torious  i-inbloiDs  of  iuitiutioa 
*^%ni  vnnotiitcd  with  tbe  llmvcns,  the  Bphere*.  and  the  Constol- 
'*^ljuiii:  nnd  tliis  cuum-ciiuii  niuHl  be  studied  by  whonisuoTor 
^*:*uld  nudcrstaud  tbe  ancioui  mind,  and  be  enabled  to  iiit«r))ret 
^'t«f  iJh-gcrtt-s,  aud  i'X|dure  thv  meaning  of  thv  aynilioU,  in  wbiuli 
^u  ulil  ffligea  endcavurvd  to  dehDeutu  tbe  Uivas  that  struggled 
^iUiiu  [)u'm  for  ulu-imuei.',  uud  ouiild  ins  but  insiiQiL-iiJiitly  and  iu- 
'<lcc|Daldy  exiJK-^Ml  by  Uuguagf,  whosu  wurda  ure  imagi-s  of  lliusv 
^^tinga  alunp  that  van  be  grasped  by  and  are  iviUiin  the  enipjro  of 
Hcaaaejk 

It  il  not  piibiiblu  fur  ue  Ibontugbly  t«  appreciate  the  feelings 
"'^ttb  which  thu  ancicuta  n-^nirdcd  Ihv  llcuvfuly  bodii-a,  iind  the 
*d«u  ti)  whteh  their  obiorTaiion  of  the  Heavens  gave  ri*o  ;  kcoausa 
^"n  cunoot  put  ounwires  in  their  placea,  look  at  tlie  atari  with  their 
'BJTa  m  tho  world's  youth,  and  divest  ourselves  of  the  icuowledgs 


442  HOBALS  AKD  DOQIIA. 

which  even  the  commonest  of  ns  have,  that  makes  na  regaid  tlw 
Stars  and  Pknots  and  all  the  Universe  of  SunB  and  World^u  ft 
mere  inanimate  machine  and  aggregate  of  senseless  orhe,  no  mm 
astonishing,  except  in  degree,  than  a  clock  or  an  ontery.  W»  fon- 
der and  are  amazed  at  thof  Power  and  Wisdom  (to  most  ma  it 
seems  only  a  kind  of  Infinite  Ingenuity)  of  the  Makes  :  /Aejr  won- 
dered at  the  Work,  and  endowed  it  with  Life  and  Force  andmji- 
terions  Powers  and  mighty  Influences. 

Memphis,  in  Egypt,  was  in  Latitude  29°  6"  North,  and  in  lon- 
gitude 30°  18'  East.  Theba;,  in  Upper  Eg}-pt,  in  Latitude85°«' 
North,  and  Longitude  32°  43'  lilast  Babylon  was  in  LatitodeW* 
30'  North,  and  Longitude  44"  23' East:  while  Saba,  the ftncial 
Sabeean  capital  of  Ethiopia,  was  about  in  Latitude  15°  North. 

Through  Egypt  ran  the  great  Bivcr  Nile,  coming  from  be|(nd 
Ethiopia,  its  source  in  regions  wholly  unknown,  in  the  abodaof 
heat  and  fire,  and  its  course  from  Soath  to  North.    Its  inoodi- 
tions  had  formed  the  alluvial  lands  of  Upper  and  Lower  ^fpti 
which  they  continued  to  raise  higher  and  higher,  and  to  fertito 
by  their  dei>osits.     At  first,  as  in  all  newly-settled  countries,  tin* 
inundatious,  occurring  annually  and  always  at  the  same  perioiof 
the  year,  were  calamities ;  until,  by  means  of  levees  and  drainatfa 
artificiiil  lakes  fur  ii-rigation,  they  became  blessings,  and  were  l(wk* 
for  with  joyful  anticipation,  as  they  hud  before  been  awaited  wi» 
terror.    Ujjou  the  <Ie[)osit  left  by  the  Sacred  River,  as  it  withdre* 
into  its  bunks,  tlic  husbandman  sowed  his  seed  ;  and  the  rich  a*"^ 
and  tUcgentul  sun  insured  him  an  abundant  harvest 

Babylon  lay  ou  the  Euj)iiratos,  which  ran  from  Southeast^  " 
Northwest,  blusaing,  as  uU  rivers  in  tlio  Orient  do,  the  arid  cona  "^ 
through  which  it  flowed;  but  its  mpid  and  uiicertain  overflew"' 
bringing  terror  and  disaster. 

To  the  ancients,  as  yet  inventors  of  no  astronomical  instramew- 
and  looking  at  tlie  Heavens  with  the  eyes  of  children,  this  ea^^ 
■was  a  level  plain  uf  unknown  extent.  About  its  boundaries  th^^ 
was  speculation,  but  no  knuwkdge.  The  inequalities  of  its  snrfis^ 
were  the  irregularilius  of  a  plane.  Tl]at  it  was  a  globe,  or  tfc^ 
anytliiug  lived  on  its  under  surface,  or  on  what  it  rested,  th^ 
had  no  idea.  Every  tiventy-four  hours  tlie  sun  came  up  from  t^ 
yond  the  Eastern  rim  uf  the  world,  and  travelled  across  the  b1^ 
over  tiie  earth,  alwayH  South  of,  but  sometimes  nearer  and  bodc* 
times  further  from  the  point  overhead;    and  sunk  beloir  t^ 


KKiaUT  OF  THR    BRAZKK    KEI.FKMT. 


448 


ifM'a  Western  rim.     With  liiin  went  liglit,  and  oflcr  him  fol- 

I  tiarknesa. 
Asi  eiery  twenty-four  hours  ajipeared  in  the  rti^vcns  anollier 
^,  TieiMc  chiefly  at  night,  but  Koinctina-H  cren  when  the  sun. 
bt,  vhiirh  likcffisr,  as  if  tbllcwiiig  the  tun  at  »  greater  nr  less 
luw,  trsTellc-d  ncroed  the  iky  ;  somelimw  at  a  thiu  crt-sceat, 
!  llienw  inerejwing  to  a  full  orb  ivfph'rulunt  with  silver  light; 
Iwraetitnes  more  mid  Kometimcs  hts  to  the  Sonthwurd  of  Iho 
poiDl; overhead,  wilhin  the  Aaine  linittj^  as  the  8dd. 
_JIbo.  eaveloped  by  the  tht(rk  darkness  of  pmfoniidegt  night, 
Hlu  ^rcrythlng  aronnd  him  hus  tliKu|ipeart>d,  nnd  lie  eecmij  ulonc 
'*fth  hitntelf  and  (he  block  shades  that  surround  him,  ktth  hia 
aee  a  hlaok  and  uothiiignes^,  exGcpt  so  fur  ua  memory  recalls 
the  glories  and  splendors  of  light.  Em-rythiDg  h  dead  to 
,and  he,  as  it  were,  toNntiire.  TIow  cnishiikgand  dViTwhelm- 
[Jhe  thonghtt  (he  fe:tr,  the  drr-^ii,  that  perlmps  that  diirknesii 
r  be  eternal,  and  that  dny  mAV  posHibly  never  reliirn  ;  if  it  ever 
to  bia  mind,  while  the  eohd  gloom  closes  up  aguinat  him 
tftvmlil  What  tht-n  can  restore  him  to  life,  to  enerjzy,  to  ac- 
n,  to  felloTvship  und  commtiinun  with  tlie  great  world  which 
[has  spread  nronnd  him,  and  which  perhupii  in  Ihe  (hirkncsA 
:he  passing  away?  LiimT  restnn?)*  him  to  himself  and  to 
which  acemed  loat  to  him.  Naturally,  therefore,  the  prim- 
men  reganled  light  as  the  principle  of  their  real  exiateoce, 
Ht  whioli  life  would  be  hnt  one  t'ontintied  weariness  and  de> 
This  necessity  for  hght,  ftnd  its  uelual  creivlive  energy, 
I'frlt  by  all  men:  and  nothing  was  more  uhirmirig  to  them 
liUahience.  It  hweaiiie  their  tlrst  IHviuity.  a-Biiigleray  of 
fluhing  into  Ihv  dark  tnmuUuous  bosuni  of  chRos.  cuuM.'d 
1  and  all  the  tiniversc  to  emerge  fi-om  it,  So  all  the  povta  aung 
Mw  iniBgincd  Cosmogonies  ;  3ucb  was  the  liret  dogma  of  Orpheos, 
lr«vii.  and  the  Theologians.  Ught  wag  Umiiud,  adored  by  the 
^nans,  and  I>arknc«8  Ahriman,  origin  of  nil  evils.     Light  was 

I  life  of  the  Dnirerae,  the  friend  of  man,  the  sabstance  of  the 
I  and  of  the  Soo). 
K  eky  wits  to  them  a  girat,  solid,  cotieave  arch  ;  a  hcmiepfacn 
ikDowD  material,  at  an  unknown  distance  abov«tbo  flat  lord 
>;  and  along  it  journeyed  in  their  oonreea  thuSun,  tboMoon, 
t  Plrtnetii,  and  thu  StjirB. 

Sao  was  to  them  a  great  globe  of  ilre^  of  ttnknowii  dimen* 


444 


KOK&LS   ASD  nOQHA. 


8ioit«,»tnii  nnknovn  iliRfnnre.    The  Moon  wm  a  miissofi 
light ;  tlip  slara  iind  iiUtKlf^  liirnil.  bodies,  armed  with  ukBOini 
ftiid  Biii)erniiliiral  iitt1ufTico«.  fl 

It  oould  not  fail  to  be  eoon  ohtcrved,  that  at  r^iUr  JottmB 
the  days  and  nigb(«  wi-rc  equal:  und  tbat  two  of  tbeM  interadi 
nira^tiretl  thv  SH.me  «[>ace  of  lime  nd  t^liijieed  betwtwii  tbpKioo*- 
ire  iuuiidutiou^  mid  between  tlir  riiliinis  of  ejiriDg^liiDe  andfcai 
rest.  Nor  could  it  fail  to  be  perreiTed  tbat  tlie  cbangnoftk 
moon  occurred  regiilaJ-ty  ;  the  aamc-  unniber  cf  days  alwara  r^lf^ 
iiig  betwiwn  tb?  tii^tappt'tiraucv  of  her  illTor  crescent  is  ibc  Vnl 
at  vvpnuig  and  lbu.t  of  bt^r  full  orb  rising  iti  tbe  KasI  at  ti^  aor 
hciiir:  and  tbo  hiuii*  ngain.  b«>twt<vn  tbat  aud  litP  qlv  ajtfMTUB 
of  tbe  cif^ofiil  in  iJit!  West. 

It  was  uisoeoon  obwrretl  lh»t.  tlie  Sun  cros&vd  tbi*  Urairu  io 
adifliT«Dt  line  o«oh  dnv,  the  dare  being  longest  aiid  t]i«  luf^ 
sborteat  when  the  line  ot  }m  passage  vae  furihcst  Nrtrih,  wdU* 
days  shortest  and  nights  lungost  when  that  linv  ma  fUrtbrf 
fioiitb  :  thiit  hid  progrcKs  Xnrth  jind  South  was  porff-cllv  ngolK 
marking  four  jK-riods  Lliat  wtru  iilwiijrh  Ihi-  mmv, — Ihose  «li«ill» 
days  and  ni<;ht«  verv  f^junl,  or  thv  Vtrnul  und  Autumnal  S^ 
]iox«ti ;  lliat  when  Uirdavf  wcrt  lungcet,  or  thr  Summrr  SoWBl 
and  that  wh'-n  they  wcrv  sliwrtvn,  or  the  Wini<'r  SjUtice.  V 
-  VitI)  tbe  Vi'rnal  t^uitiox.  or  about  th«  2dtb  of  March  of  dot 
Calendar,  lJii*y  fiiiiDd  that  there  onerrlnglr  came  sftfl  "'  '■ 
rptiirn  of  warmth,  caiieed  by  tbe  Sun  luniing  back  to  i\i- 
ward  from  the  middle  groiiud  of  his  coTinc,  tlir  regvtaJinii  nfU* 
new  ;ear»  and  the  inipnise  to  amatory  ncticn  on  the  furi  nf  <!' 
uimal  creotaOD.  Then  the  Dull  and  Ibf  Ritm,  auiiuals  jnMt  (■!■' 
nablo  to  the  flfricultnrieu  and  symbols  thprnaelirefl  of  TijortMl 
generative  pnwt-r,  rpr-tiTured  tlieir  vigor,  tbe  birds  matt^  •■■ 
bnilded  Lhuir  neals.  the  sl-kIh  germitiaiHl,  the  grasi  grev,  aadtt' 
ti««8  put  furlh  leavt-a.  With  the  Summer  Solotioe.  when  thtM< 
n;«eht'd  tlir  L-xtn-nii-  northern  limit  of  liiBL'onrdc,  came  grmth^ 
and  bnrning  windi^  nnd  lim^imdo  and  exhanstion ;  th(<n  vgggnHM 
withered,  man  Inngecl  for  tho  cool  ht&ys^s  of  Spring  nod  AataBli 
and  the  cool  wstt-r  of  the  wintry  Nile  or  Rupliratear  and  tha  Uol 
Huught  fur  Unit  flcnienl  fiir  from  hir  borne  in  tbe  dc«crt. 

With  the  Auliiranul  Equinox  came  ri[»e  barveett.  and  frv'itlf 
the  tree  and  vine,  And  futliu^  li'ares,  and  cold  CTcninRa  |inngll 
wintry  fttMU:  and  the  J'riuciple  and   Powers  of  U 


KKIOirr  OP  THB  VSAZEX  8EHPEST. 


44& 


orer  those  of  Lijjbt,  drorclbe  Sun  furtluT  lo  ITib  South, 
o  thai  the  niglita  grvv  loiijircr  than  thi*  days.  And  at  tlic  "WUiter 
loleticv  the  eiirtii  imw  wrinkKtl  wrUi  n-nst,  iJic  trws  were  kaflcas, 
nd  til"  Sun,  rfiu-hing  the  most  Southem  point  in  his  carwr, 
e«mc4  to  hcsilato  irhcth«r  to  oonttnn<'  dcRrcndirig,  to  Imtc  th« 
rprM  in  diirk ti <>it3  und   d«K[mir,  (ir   tn   liirn    iiikiii   hii;   sIh|i))  itnd 

rCK  hit  riior^  to  thi!   Northtrnrd^  tirhiging  buck    BPod-time 
B[»rrog,  Bod  gnn.>D  Wrci  aad  flnwi-rs,  and  m1)  the  doHglits  of 

[TTP. 

TbnSf  naLRtBlIjr  uid  nctT-ssarilr,  time  was  diridod,  first  into 
lajs,  and  then  iatu  niocvne  nr  mnutha,  and  Tears ;  and  with  Mi^se 
tivtsiniii  iinJ  tlie  movCRK-iile  or  the-  Ilravenly  IxMlice  thnt  mai-kr-d" 
hem,  won'  lu^HM'iutcd  niid  ronnti'U'd  ull  mou'^  phytficul  vnjur- 
mints  and  iirivuliooB.  Wholly  ngripnltnnil,  and  in  their  finil 
■ms  givattr  111  tho  morcy  of  flip  (•Icmrnu  iiinl  Mm*  changing 
j<^_'  ..  ihi-  jtrimilirt.-  |iL-t>|iIe  of  iIk;  Ork'iit  ftt-ri;  most  tlwjdyintcr- 
^B  in  the  roonrrance  of  the  pi'riodlcul  i>hmomvnu  p^l^8ontcd  by 
M*  '■  liimiiiariea  uf  Heairen,  ou  whose  regnlarily  all  their 

Rt  i'CDiied. 

fd  tile  attentive  otiservef  noon  noticod  that  th<!  smaller  lighti 
|iiiT<'n  wi'H',  Fippiirttiitly,  even  nmn-  repnlnr  thnn  the  Snn  and 
in,  and  forvtulJ  with  unerring  ci-rtJiinty,  Ity  tliotr  risings  and 
iigi^  the  piTiods  of  rccnnvnra  of  the  different  phenomena  and 
Bn   whicli    lilt-    plivfiinil  ncll-licing  of  all  nun  depcjinled. 
In  fell  thr  uecoesitv'  of  distinguishing  the  iiidiTidual  stars, 
ipi  uf  stars,  and  giving  thorn  names,  that  they  might 
id  each  othor,  when  iv-rerring  to  and  dtwigriiiting  thorn. 
pro(liic<'<]  ih'^ignalioiia  at  itiiev  niitnnil  and  uritficiul. 
rvlug  linit,  ill  tho  circle  of  thi'  year,  the  renewal  and  periodi- 
ipMtranr^-of  thepmliieiiMii^or  the  eai-th  were  coustantly  asso- 
J,  ui>[  only  with  the  coniwB  of  tho  Sun,  hut  iilso  with  the 
lag  and.  setting  of  certain  Stars,  and  with  their  position  reU- 
lo  the  Son,  the  ciitR-  lo  which  Ihey  rererred  the  whole 
li(»t,  the  miml  nuiiinilly  eonnectt<4i  the  (tfU-stial  and  lcrre«' 
.ohjectfi  tltai  von  in  fart  mnnected:  and  they  conimenivd 
ivtDg  to  jmrliciiiiLr  Stars  ur  gnnips  of  Ktam  ihf  nnniMi  of  those 
RtriuJ   nhjieti  wliirh   swinMl   itmneHtcd  with   them ;  and   for 
'Whinh  Etill  ri-mained  nnnamMl  hy  thio  nomunelature,  tliey^ 
I  -III,  ii&itinu-<)  arl>iln»ry  ind  raiicifnl  iiitnii*?. 
■ian  of  Thtfl'ca  or  Satia  Htjl*d  those  Sliira  under 


446  UORALS   AND   DOQMA. 

which  the   Kilo  commenced  to  overflow,  Stars  of  Inundation,  or 

that/JOMrff^  out  water  [Aquarius]. 

Those  St:irs  among  which  the  Suu  -was,  when  he  bad  reacbecL 
the  Northern  Tropic  and  began  to  retreat  Southward,  were  tenned^^ 
from  his  retrograde  motion,  the  Crab  (Cascer). 

As  he  approached,  in  Autumn,  the  middle  point  between  ti^fc_e 
Northern  and  Southern  eslrenifs  of  his  journeying,  the  daysai^  d 
nights  became  equal;  and  the  Stars  among  which  he  was  tiur  n 
foimd  wore  cailed  Stars  of  the  B.tlancc  (Libra). 

Tliose  stars  among  wliich  the  Snn  was,  when  the  Lion,  dn"  "t 
from  the  Desert  by  thirst,  came  to  slake  it  at  the  Nile,  were  call^^sd 
Stars  of  the  Lion  (Leo). 

Those  among  wliich  the  Sun  was  at  harvest,  were  called  tho^^^B 
of  the  Gleaning  Virgin,  holding  a  Sheaf  of  Wheat  (Virgo). 

Those  among  which  he  was  found  in  February,  when  the  Ew«^^<« 
brought  their  young,  were  called  Stars  of  tho  Lamb  (Aries). 

Those  in  March,  when  it  was  time  to  plough,  were  called  Sta»i^  J» 
of  the  Ox  (Taurus). 

Those  under  which  hot  and  burning  winds  came  from  the  desei — ^■^ 
venomous  like  poisonous  reptiles,  wer^  called  Stars  of  the  Scorpioi^^i^it 
(Scorpio). 

Obsi'rving  that  the  annual  return  of  the  rising  of  the  Nile  WE^  » 
always  iucompanied  by  the  upiwamuce  of  a  beautiful  Star,  which  ^  *t 
ihiit  period  sliowcd  itself  in  the  direction  of  the  sources  of  th^  -*** 
river,  and  awnied  to  warn  the  liusbinidman  to  be  careful  not  to  1^"  ^ 
surprised  by  the  inundntion,  the  Ethiopian  compared  this  act  iC^^i 
that  Star  to  that  of  tlie  Animal  which  by  harkiug  gives  waniiid-^? 
of  danger,  and  styli^d  it  the  Dog  (SiRlus). 

Thus  connmiieing,  and  as  astronomy  came  to  be  more  studie*  -^sd, 
imaginary  ligurts  were  traced  all  over  the  Heavens,  to  which  tt:^-"^ 
diflcront  Stars  were  assigned.     Chief  among  them  were  those  thi^  -*" 
lay  along  the  putli  which  tlie  Sun  travelled  as  he  climbed  towair*^'^ 
the  Kiirth   and  descended  to    tlie  South:  lying  within   certaifi^-*"* 
limits  iind  extending  to  an  equal  distance  on  each  side  of  the  lilt  *^"* 
of  equal  nights  and  days.     This  belt,  curving  like  a  Serpent,  w**  "^ 
termed  the  Zodiac,  and  divided  into  twelve  Signs. 

At  the  vernal  equinox,  2455  years  before  our  Era,  the  Snn  wa.-** 
entering  the  sign  and  constellation  Taurus,  or  the  Bull;  having*-** 
passed  through,  since  he  commenced,  at  the  Winter  Solstice,  t»-^*" 
ascend  Northward,  the  Signs  Aquarius,  Pisces  and  Aries  ;  on  enter^^ 


KNioinr  or  tbe  bba^ek  skkpekt. 


44? 


itft  fhf  first  of  vhicli  he  michod  the  lowest  limit  or  his  joarney 

Ilbwanl. 
^im  Taurus,  be  [laiwiHl   tbrntiffh  Qrmini    and  CuDCvr.  und 
lii."il   l,T.o   wiit'ii  III-  urrivi-d    at    the    UtrmitiiiH  of  hid  jounief 
ihwiinL    Thence,  through  L«t>,  Virgo,  and  Libra,  he  «:ntered 
Scioni'io  at  the  Auttimnul  E<]uinox,   and  journeyed  Sonthwurtl 
ii  Scorjijo.  Sjigittarina,  and  CapricomnB  to  Aquabius,  t]io 
-I       '.n  of  hid  joiirnpj  Soiith. 

^Rie  puLh  hy  which  he  journeyed  through  thrAo  signs  bccumo 
^m  KcUptic  :  and  that  which  pasees  throng^i  the  two  et^uinoics^ 

^noy  know  nothing  of  the  immuttitlc  lawa  of  nfttnre-;  and 
^Lever  thp  Snn  commoiiefd  Ui  k-nd  Southward,  tliey  fean?d  lest 
^■iglit  voittiniic  to  do  eo,  and  by  degrees  d[ea|>|)car  forever,  lea%'- 
Dg  the  cunh  tu  be  ruled  forever  by  darkness,  aturni,  and  cold. 

Tlfnt'e  they  ivjoiwd  whi'ii  he  i-oiunu-iiCL-il  to  iv-a.*ecud  iifter  Ijio 
iV'inIrr  Si)lelin>,  ^Iruggliiij;  a^aiii^l  the  iiiuli^ii  iiitliienceii  of  AtiiM- 
'iti8  uml  Pisees.  and  uniicnbly  received  by  the  [<umb.  And  when 
\i  the  Vernal  Kquinox  he  enteKd  Tannic,  they  utiU  moro  rejoiced 
It  the  a^nmnee  IhaL  Die  days  would  Hg:un  be  longer  ihan  tha 
ligbu,  that  the  ftvasun  of  need-time  bad  oome,  and  the  Summer 

t harvest  wmilil  fidlnnr. 
nd  l\\v\  lanit'iiti^d  when,  after  tlic   Autumnal  K()uinox,  the 
gn   Influence  of  the  venomous  Srori^ioo,  and  vindictive  Ar- 
.and  Hioflltfayaud  ill-onaonud  E«-Goat  dragged  bim  down 
ird  th«  Winter  SuUlice. 
Arriving  there,  they  itaid  he  had  been  slain,  and  bwl  gonetu  tha 
•ttim  of  darkn<-H.<i.     Itemainin^  there  thrtie  dayit,   he   roue  again, 
■bJ  again   anrcndfd  Nodhwanl    in  the  hean-nis  to   redeem   the 

Sh  (him  the  gloom  and  d:irknu.>-.<i  of  Winter,  which  suou  became 
^emntiial  of  Ein,  and  evil,  imd  atiirering ;  as  the  Spring,  Sum- 
ler,  and  Autumn  becAmo  emblems  of  liappinon  and  immortality. 
Sniin  Ihi-y  pTUkttifl'-d  lh<;  8un,  and  worshipjted  him  under  the 
nme  nf  Okibis.  and  IrnnFmuti^d  the  legend  of  his  descent  UDlong 
II'  Wintrr  SiguB,  into  il  fuble  of  hi>  death,  his  descent  into  the  lu- 
rnsl  n-ginna.  and  his  resnrrectioii. 

Tilt'  MouQ  iNxame  Tsis,  Uivwifc  of  Osiris;  and  winltritts  well  aa 
Kt  dwwrt  or  tlio  ocean  into  which  the  Snn  dcaceuded,  became 
Nrniox,  th«  Spirit  or  Principle  of  Evil,  warring  against  and  de> 
tngriag  Onris. 

»9 


448  HOBALS   AND   DOQXA. 

From  the  jonrney  of  the  Sim  through  the  twelve  BignB  came  the^=^= 
legend  of  the  twelve  labors  of  Hercules,  nod  the  incarnations  of       ~ 
Vishnu  and  Bouddlia.    Hence  came  the  legend  of  the  murder  of    ~j 
Khir-Om,  representative  of  the  Sun,  by  the  three  FelloT-craftj^.  -a^, 
symbols  of  the  three  winter  signs,  Capricomus,  Aqnarius,  and  Pisces,  ^^g. 
who  assailed  him  at  the  three  gates  of  Henveu  and  slew  him  at  tht..^  .mv 
winter  solstice.     Hence  the  search  for  him  by  the  nine  Fellow —  -'^t*. 
crafts,  the  other  nine  signs,  his  finding,  burial,  and  resurrection. 

The  telestiul  Taiirns,  opening  the  new  year,  was  the  Creativow -«re 
Bull  of  the  Hind&s  und  .lupanese,  breaking  with  his  horn  theeg^-»g 
out  of  which  the  world  is  born.  Hence  the  bull  Apis  was  wor—.^ -r- 
Bhipped  by  the  Eg;i)tians,  and  reproduced  as  a  golden  calf  b;^-«=liy 
Aaron  in  the  desert.  Hence  the  cow  was  sacred  to  the  Hindfis*  ^db. 
Hence,  from  the  eacred  and  beneficent  signs  of  Taurus  and  Ijec:*— ^o. 
the  hiiman-beadod  winged  lions  and  bulls  iu  the  palaces  at  Kooci-w  h- 
younjik  and  Kimroud,  like  which  were  the  Cherubim  set  by  Sotr-^i^l- 
omon  in  his  Temple :  and  hence  the  twelve  brazen  or  bronze  oieii^r-^n. 
on  wliich  tlie  laver  of  brass  was  supported. 

The  Celestial  Vulture  or  Eagle,  rising  and  setting  with  thc:^-^ 
Scorpion,  was  snbstitutcd  in  its  pla,ce,  iu  many  cases,  on  Bcconnt  o^:^  •» 
the  malign  influences  of  the  latter :  and  thus  the  four  great  periodE^*^^ 
of  the  year  were  marked  l>y  the  Bnll,  the  Lion,  the  Mau  (Aqnars  mtju- 
rius)  and  thr  Eagle ;  which  were  upon  the  respective  standards  ti  *->■  *'' 
Ephraim,  Jndah,  Reubun,  and  Dan  ;  and  still  api)ear  on  the  shiel  C^^a*!" 
of  American  Royal  Arch  Masonry, 

Afterwanl  the  Rum  or  Lamb  became  an  object  of  adoratioi  «:<iJ''"> 
when,  in  his  turn,  lie  opened  the  equinox,  to  deliver  the  world  fW)c«'*^''' 
the  wintry  reign  of  darkness  and  evil. 

Around  the  central  and  simple  idea  of  the  annual  death  an»  «'*-*'"' 
resurrectidn  of  the  Sun.  a  multitude  of  circumstantial  details  soo.  *-»-*^" 
clustered.  Some  were  derived  from  other  astronomical  phenomena* -S  ^"^'-^^ 
while  many  were  merely  poetical  ornaments  and  inventions. 

Besides  the  Sun  and  Moon,  tliose  ancients  also  saw  a  beantifir*"^  -'"' 
Star,  shining  witli  a  soft,  silvery  light,  always  following  the  Snn  ar*        '  ' 
no  greiit  distance  when  he  set,  or  preceding  him  when  he  ros"^^' 
Another  of  a  red  and  angry  color,  and  still  another  more  kingl.  t' 
and  brilliant  than  all.  early  attracted  their  attention,  by  their  fre-s*'"^ 
movements  amon^  the  lixed  iiosts  of  Heaven:  and  the  latter  b  *^     ■ 
his  unusual  brilliancy,  and  the  regularity  with  which  he  rose  an*  *'*"" 
set.    These  were  Vi-uus,  Mars,  and  Jupiter.     Mercury  and  Saturi 


y 


KMIQBX  or  TSS  BfiAZBlT  SESrSNT. 


IJO 


[iiild  scarci'Iy  liave  heen  notic**!  in  tlie  world's  infancy,  or  anttl 
Ptroui'inj  W^an  t»  ultimo  the  )>rui>urtii>asof  a  fcionoe. 

la  the  projection  of  the  celtatial  sphere  by  the  aatronoiniciil 
rit*8l&,  the  zodiac  and  coneU-llutiuns,  arnuigi.>d  Jii  a  circle,  prc- 
>iiU-d  thvir  balvM  in  diuiueiric;alup]iu!iiii<Jii :  and  tlic^  licmitipheiv 
at  wtuler  wm  Aud  to  bu  advuiw,  iippo«i-d.  contmry,  to  that  of  sam* 
i(T,  OriT  Oh-  aufjvlH  of  tlit*  latter  nilwl  a  king  (OsiRi*  or  Ok- 
((■kd),  pnlighteoicd,  intclli^'cnt.  iTcalive,  iind  IwiieHo^nt    Over  the 

li-n  ttiig«l£  or  ovil  gunii  uf  thu  furtner,  Uic  demoita  or  DeTSof 
ill.-  butiU-rruK^u  empire  of  i.krkuc^  ntid  sorrow,  aad  its  stars. 
liliMi  aUo  It  oliiof.  Ill  Kgi'pt  Hic  Scorjnon  first  rnled,  the  eigii 
^est  llie  Balaucp,aD<)  lung  ihcchivfof  lhi>  viQ(l^r  ligiis;  and  thoit 
li(f  Polur  Ili-ar  or  Ass.  calli^d  Tn|ihoii.  t.liai  is.  tlrlwje,  on  uocoiml  of 
liF  nuns  which  itiuoJiited  the  i-urth  iililli.-  tbut  L-oni^ttjlIutioti  dum- 
(oered-  In  Persia,  at  a  l»t«r  day.  it,  waa  tiie  8«rp«.*ut,  which,  per- 
M  AbrtnuD,  was  the  Evil  Priiiciptt:  nf  the  religion  of  Zo- 


Thc  Sim  dot's  not  arrive  at  the  same  moment  in  each  jcar  at 

111*  e(|nino<-tial   paiut  on  the  equator.     The  explanation  of  hid 

iticipiiting  that  point  belong!*  to  the*  fcienee  of  tiKd'onomy;  and 

that  wo  rufnr  you  for  it.     The  t^insciqiK-nce  in,  what  is  t«rm<d 

ic  pffceHiion  of  the  ix|tiinoxf«,  by  means  of  which  the  Sun  in 

nniilaiitly  changing  hid  pliiei-  in  Die  vodiutr.  at  each  Ycrna]  equinox; 

that  now,  the  i^igiis  rotainiug  the  names  which  they  bad  800 

hiw  Ijof'tri'  <_'hr(g(,  thc-y  and  th«  constellation*  do  not  oorrvspond ; 

Huu  bving  now  in  the  con»fell(t(ion  Piecog,  whuu  he  is  in  the 

fn  Arii-& 

Th«  auunal  amount  of  precession  is  GO  seconds  and  a  little 
rFr[,£0"  1.].  The|»eriod  ofaconiiilcte  neroliilioiiof  the  Eqninoxefli 
itl  years.  The  prcoei^iou  buioqiiI«  tu  <U>°  or  a  aign,  in  21ASj6 
So  tlxat,  as  the  sun  uon-  entere  ]*i&ce«  nt  th«  Vernal  Equi* 
^t,  bo  enttn'd  Aries  at  that  period,  :iOO  yeiirii  li.  C,  and  Taurne 
11.  C.  And  Lb«>  divituun  of  the  Ecliptic,  now  mUtd  Taurus, 
\r»  in  ihti  CiiRislfllation  Aries:  while  l\i\s  xign  GeiniDi  U  in  the 
utnttiUitiuH  TiiiiruB.  Four  thoinand  nix  hnudred  and  ti-n  yean 
kXxvk  (.'briet.  thr  mm  enlercd  <it.niiui  at  the  VV-nial  Kquinox. 
At  iht.-  Inru  {lerioiU,  3-t'>3uud  300  years  biMorc  Christ,  and  now, 
b«  entruiicM  of  the  ewn  at  the  ii^qulnoxea  and  Solstices  into  th« 
voro  and  are  m  foUowa : — 


uo 


MOBALS  A^fD   DOOVA. 


B.  C.  2455. 

Vera.  Kquinos,  he  entered  Tauriia    .  , 

Summer  Sultitice,    .    .    .     Leo     .    .  . 

Autamn.il  E()aincix     .    .    Scoqiio    .  . 
Winter  Solstice  ....     Aquarius 

B.  a  300. 

Vern.  Kq Arie6.  .    .  . 

Summer  Sols.     ....    Cancer    .  . 

Autumn.  £q.      ....     Libra  .    .  . 

Winter  Sola. Capricum  ua 


from  Aries. 
from  Canoor. 
from  Libra. 
IVom  Capricoraii 

from  Piscca. 
from  Qemiat. 
from  Virgo, 
from  Sagittariai. 


frora  Aquariod. 
from  Tauras. 
IVuni  Lfo. 
from  Sconno. 


1873. 

Vcm.  Eq.  ......    .    Fisccg .    . 

Sum.  Sola. Oetnini    . 

AiiUEq Virgo  .    . 

Winter  Sole. Sagittarius 

From  confounding itipn  with  cattxen  came  the  worship  otihi 
lan  and  Btars.  "  If,"  tnys  Job,  "  I  bflicld  the  kiiu  vlien  it  shiotdt 
or  Uic  mooD  pri;ign:(»iTc  in  briglitmrift' ;  iini]  my  heart  bath  bW 
secretly  enticed,  or  my  mouth  hath  kineed  my  ham],  IhiA  ircrt  V 
iniquity  to  be  puniehed  by  the  Jud^;  for  1  Bbould  ban  daM 
the  God  ibat  iii  nbuve." 

Perhaps  wo  arc  not,  on  the  whole,  much  wieer  Iban  tboKiin* 
pie  men  of  the  old  time.  For  wliat  do  we  kuow  of  effad  taA 
cau-ie,  except  tliat  oite  tliiug  regularly  or  Iiabitaaltj  fsBf^ 
another? 

So,  bfcaase  the  heliacal  rising  of  Sirins  prtctdtd  the  riaiag 
the  Nile,  it  vaa  deemed  to  eaua9  it ;  and  other  stars  won 
manner  held  tii  came  extreme  heat,  bitter  cold,  and  watery  ilorB' 

A  religious  reverence  for  the  zodiacal  Bull  fTAi?Ri:s]  appra'*' 
from  a  very  early  period,  to  hure  been  pretty  general, — perliap* '' 
was  nnirersal,  Ihmughout  A^ia;  frora  that  chain  or  regin  (■ 
CancasDs  to  which  it  gave  camo,  and  which  is  still  knowu  noAc' 
the  ap{K<llulion  of  Mount  Taurua,  to  the  Suatbern  extremiticaot 
the  Indian  Peniutiiila;  extending  itaelf  also  into  Ecropo,  ano 
through  the  Kastcrn  parts  of  Africa. 

This  evidently  originated  during  those  rvmotv  ages  of  the 
when  the  colnre  of  the  remul  ctiuinox  pattod  across  the  Bt«r«] 
Iko  bead  of  the  sign  Tauras  [among  which  was  Aldcbaria];' 


siagoT  J 

?*1 


4 

.1;T 


XKiaUT  OF  TUB  BBAZBX  SBBrKKT. 


4S1 


riixt  whoD,  as  the  mucl  uiicJt'iii  moniiinputfl  oT  all  tho  oriental 

ktinns  nttcjt,  tho  light  of  aru  and  leci>:r£  Qrst  ehoDi>  forth. 

The  AmliiiiD  ffurd  Ai-'UR-hAKAis,  means  t\i<i /ortmwl,  or  Uvd- 

^jm.  irtar:  and  it  cout<l  only  hnvo  becD  »o  iiitiiitt],  when  it  ditl  pre- 

B^c>  Of  ^^7  "'1  others.    The  yea.r  then  ojirnecl  with  the  mu  in 

TauniE;  and  the  multitude  of  ancient  srulpttires,  bntJi  iu  As!i)*riR 

1(1   Eg>'|)t)  wherein    the  bull  npin-ars  nith    Inncttc  or  riTM.'rilt 

WM,  and  the  dj^k  of  tlic  tua  bctwi^-a  Uiem,  aru  din-ut  nlliuiuiij 

imporliint  ft>stivAl  of  the  first  n«w  moon  of  th«  vear:  aud 

!-va8  uverywhcrt-  sin  huiiuiU  cek-brutiou  of  tbf  festival  of  th« 

Bt  ticw  moon,  when   the  jcnr  opened  with  Sol   and  Lnnu  in 

anis. 

I>BTid  einge  :  "  Wow  ihetrnmpet  in  the  Xrw  Moon;  in  the  time 

ppoiotnl ;  ou  our  euk-iun  fciMt-day:  fur  tliie  id  a  eUitut«  uuto 

i\,  and  a  law  of  the  Uod  of  Jacob.    This  he  ordain«d  to  Jo- 

ph,  for  a  testimony,  when  he  came  out  of  the  lanrl  of  Kgypt," 

jThi-  revercnw  jwid  lo  Tanms  continnetl  long  after,  by  tho  pr&- 

non  of  the  Eiitiinoscs.  the  colore  of  the  vctmal  e(|ninos  had 

to  pats  Ihrongh  Aries.    The  Ohinc-iK  stjll  have  a  temple, 

llrd  "  Thv  Pulacr  of  the  homed  Bull ;"  and  the  eamc  symbol  is 

)rsbippHl  in  Japuii  and  all  otcr  Iliudo^t^n.    The  Cimhniine 

ivd  a  hnu«n  bull  with  tlu-m,  ue  th<-  tmHg<^  of  their  Uod,  when 

m  orcrmn  Spain  and  Gani ;  »nd  the  repn>«eatalioD  of  thoCren- 

tlti'  Dtiily  ill  thn  shape  of  a  bull,  brfalting  the  phell  of  an 

his  horniL  meant  Taurns,  oiteniiig  iJie  year,  and  bursting 

^mbolioul  sht-ll  of  tiie  annually-a-cnrrittg  orb  of  tho  new 


riieAphiltie  ears  that  lh«  Osiris  of  Egypt  was  »nppos«d  tx>  ho 
or  absent  llfty  days  in  each  year.  LBiidfi«cr  thinks  that  this 
bi-<^n»v  th(f  SalMMiii  prii-sta  wen?  B<^^<^'iuU>aK-d  to  boo,  in  the 
rcr  Iniittidi-s  of  l^yjit  and  Elhiupia.  (lit-  tlrst  or  chief  stars  of 
Hnahanilnian  [lioOTGs]  ^iukachrouienlly  beneath  the  Western 
rtKUh ;  and  then  (o  be<rin  tlit'lr  lamiiiitutions,  or  hold  forth  the 
lal  for  others  to  weep:  and  when  his  prolitio  virtues  were  sup- 
to  bu  Imnsferred  to  the  vernal  hud,  baechanuHun  revelry 
to  dcvoiiun. 
fffore  liic  w^lurc  of  the  Vernal  Equinox  had  i>aa«od  into  Aries, 
and  after  it  htul  left  AldcborAn  and  the  Uyadog,  the  Pleiades  were. 
For  wven  or  ei^ht  ci-nturies,  the  leading  »lar»  of  the  Sabieitii  year. 
mi  we  9SX,  on  the  muuntuinl*,  the  disk  and  croitceiit,  tjytu- 


m 


UOHALS    AND    nOOilA. 


Ms  of  the  sun  and  moon  in  nimjimctioD,  u]>(M>ar  BncocsaiTelf, 
jii-st  un  the-  hcU4l,  and  ihfti  on  the  n«i:k  unil  bnck  nf  the  ZuAi 
Bull,  und  mure  rccciitlv  un  tlie  fun-hoad  of  tht-  Rnnu 

The  diu^ranimaticu]  churACUT  ur  ^ynibul,  dlill  in  am  to  den 
Tnuni^,  \i ,  is  cliis  Tory  civscc-nt  uud  disk  :  a  symbol  that  has  cot^c. 
down  to  MS  from  lUoe?  n?]not«  ngi-e  wht-n  thU  memorabiL'  co&jnth  ^ 
ttuii  in  Tiiiirni),  t)y  ni»rkiiig  tlit>  coninu-n(H*nicDt,  at  oiioe  uf  L^ 
itnlMraii  year  und  of  iiie  cycle  of  the  (lialdenn  Saros,  ao  pro-MKai 
aentlr  diatinguisln-d  tliiiti  sign  us  tn  Scromr  m  chamcberistic  sttu. 
bol.    On  a  bronze  Imll  Troin  China,  tlie  cn-^cvnt  is  attaobed  to  tJir 
Aacife  of  th4>  Btill,  ty  im-uns  of  a  olntid.  and  a  curved  grooro  in  f»iv- 
vicU-d  lor  rho  occusionul  intruduotidn  of  the  di^k  of  the  suu,  wlies 
solar  and  lunar  time  were  coincidi^nt  tuid  con}niicti\t>,at  tlte  oon- 
menocrocnt.  of  the  year,  anil  of  ihr  lunar  cyclt;.     WIk-u  that  vu 
made,  the  yeiir  did  nr>t  open  with  the  hIafb  in  th*  timd  vt  Hk  Bali 
but  when  the  Ci>lure  <jf  Uu-  vernal  equinox  p&Mi-d  acrosd  the  nil 
die  or  kl«r  di'^nn-s  of  IIk'  lutcrirai  Tuurud,  and  Ihv  Pleiades  v 
iu  Cliina,  u^  in  Cauiuin.  iho  leading  «tflr«  ot  tint  year. 

The  Cfvecvtit  und  disk  (X)mbined  alvay^  n-prcapat  the  cDii}inc> 
live  Suu  und  Moon ;  and  n'hen  placed  on  tht;  head  of  thv  ZoJiual 
Bull,  tlif  LxininK-iKvnK-ut  uf  the  cyolu  t«rniud  Sabos  by  the  Chal- 
deans and  Mi;lt>nic  by  the  Oreekfi;  and  SDppoeed  to  bt:  alladecl 
in  Job,  by  th«  phrase,  *'  Muxzitroth  I'n  hi>  acuos  ;"  that  ii  tv 
when  the  first  m'W  Moon  and  new  Sun  of  the  year  weiv  coiad- 
dent,  which  hnppeneil  once  in  eighteen  years  and  a  fnutinu. 

On  the  9ari-nplijiga»  of  Aloxandcr,  tlie  Hame  symbol  apptartu 
the  bend  of  a  Kum.  which,  in  thi-  tini''  of  thut  mcinarcli,  wu«  ^^ 
leading  sign.  So  loo  in  the  sculptured  t«inplc«  of  Ihe  Vpp^rNil''' 
the  croscent  and  disk  nppcivr,  not  on  tlie  hvatl  of  Taurus,  but  <a 
the  furi'lR^iul  of  tlu?  ilniu  or  the  llam-headod  (lod.  whom  tbi-C'^ 
oiaii  MytlioIugitiW  ettlled  Jupilor  Amnion,  rosily  the  Sun  iii  Aril* 

If  VH  now  look  for  a  moment  at  the  individunl  gtara  vli>^ 
compiiseil  iind  were  near  lo  the  nrapcotivc  ciwistcUatkmN  we  i"'? 
Snd  something  that  will  cooueot  itaelf  with  the  symbtfls  (^  '^ 
Ancient  MyBteries  and  of  Masonry. 

It  i»  (o  be  u<)i)ci.'d  thut  when  tlio  8nn  \t  in  a  parl-icubr  roaiK^ 
latioD,  no  part  of  that  consiellation  wilt  be  »e?n,  eicept  jnitbcbl* 
aonriw  and  just  afl«r  suaiet;  and  then  only  the  ctl^  oTttibD^ 
hhe  conel^llatioDS  oppniU  to  it  will  be  visible.     Whan  the  Son  " 
in  Tuunis,  for  example,  that  is,  when  Taunu  Htt  itUk  tba  Satf* 


■nc> 
iaial 
Jhel- 

linct-T 


KKIORT  OP  TKE  BRAZKN  SRRI'KST. 


4K1 


ar|)to  riacs  m  lie  8el»,  uud  conliouvs  visible  tbroufrli  the  iiiglitt 
ij]  ir  Tftitrns  rise*  uud  «etA  witb  the  Snn  to^ay,  lie  will^  six 
intln  liciiro,  riftc  at  jnnsi-t- mid  wt  aisunrifiej  for  the  sUn  Ibna 
|u  im  Lbi>  Suu  two  hours  h  moiiUi. 

Joiu^  bHck  to  tb«  tiniQ  wbcD,  wHttlioU  bv  tha  CliulJvao  shi.-[)- 
aticl  the  hiubundmeu  or  Kthiopia  aud  iC^'pt, 
*'Thi:  niilk-whitL-  Ball  with  ^lileu  buruA 
Lu(l  oil  the  Duw-liom  Jrur," 
i«c«  in  thtf  neck  of  Tacbi's,  the  PlciMk-s,  aud  in  bia  fucc  tbe 
les.  "  which  tlrL'oiafnun  thi'irslioVeriiiKniaiies.''  and  of  whom 
thv  brilliaiiE  AUfburfin  is  thn  cliicr;  w hilt' to  ilie  MJiuliwc-^twiinl 
Hlbat  must  sjth'ndid  of  nil  ttiu  cxiiiiitt-lluliuiitT  Oitoti,  nilh  Itetel- 
^Ktia  in  )ii»  njiht  shoulder,  IHIatrix    in   liii:   left  shniildor,  Higel 
OQ  thr  It'ft  fout,  iind  in  hie  he-It  thethrt^-  stars  known  m  the  Thrt-i; 

tDps.  And  now  u  the  Yard  and  Ell.  Orion,  ntii  the  Icguud* 
ttKutcd  the  Pleiades;  and  to  aave  thi-ni  from  hia  fury,  Jupiter 
them  in  llie  llenvene,  where  he  dtill  purities  thorn,  but  in 
Ther,with  Arolunm  aad  Ihv  fiuuds  uf  Orion,  uivinvutiouud 
'  the  Book  of  Job.  Tliej  ape  iisiiully  callL-d  tho  .Seveu  Stars, 
I  and  it  in  mtid  there  tvrre  »cveu,  bi'forti  the  (M  of  Ti-o}' ;  Ihuiigti 
^■ir  only  six  are  viaiblc. 

^KThr  lleiiidtrs  were  eo  nuiut-d  rrum  a  Ureek  nonl  siicuifyiDg  io 
^b.  In  all  tigcn  they  have  hi-vn  obecrvod  fur  t^ijiui  and  ecuaoUd. 
^■^1  enye  that  the  ^ailnr^  ga.ve.  niinu^a  to  "  tli»  Fleiudcit,  Ilyadei, 
IR  th<"  Nonliern  I'lir:  FUiadm,  liyadan,  ('Uiranuivn  Lycaonis 
jtrrioH,"    And  Ptdinnmii,  hy  saya, — 

Arciuntm,  pluvi(UiqKe  Ilyadm,  Gemi'noaque  TVmiimj, 
Armalumque  auro  circumipidl  Oriona, — 
lied  Arcturus  und  the  rainy  Ilyades  and  the  Twin  TiioneSt  and 
Junoinctiiivd  with  gold. 
loros  was  the  prince  and  leader  of  tbecelcstial  boat  fur  muru 
two  tliousand  years;  and  when  liia  hc-ad  set  witJi  the  Sun 
lit  tbf  last  of  May,.  Lh«  Scorpion  wassL>un  lo  risi>  in  tbo  Sontli- 


!he  Pkiaded  were  HotnvtiniM  calleil  VtrgiUa,  or  th«  Virgins  of 

ik;  because  tlia  Snn  tnkrei]  this  cluster  of  stars  in  tbc  st-ason 

tdtwwjuis.     Thrir  Syrian  name  was   Succoik.  or  Svnrothheneth^ 

|i\cd  frt'iu  a  Chaldtau  word  Bignifyiag  to  tjttcuiafe  or  oUertv. 

le  IJifOiUt  arc  fiva  stan  in  tint  fonn  of  a  V,  11**  aouthcast  of 


454  HOBALS  AND  DOQITA. 

the  Pleiades.    The   Greeks  connted  them  as  seyen.     When  the        \^  i:.c* 
vernal  equinox  was  in  Taarns,  Aldebaran  led  up  the  atarry  bori; 
and  as  he  rose  in  the  East,  Aries  was  about  27°  high. 

WhcH  he  was  close  upon  the  meridian,  the  Heavens  prCBented. 
their  most  magnificent  appearance.    Cai>ella  was  a  little  fnrth^f 
from  the  meridian,  to  the  north ;  and  Orion  still  further  irom  ak.t 
to  the  southward.    Procjon,  Sirins,  Castor  and  Pollux  hadcHmb^=-i 
about  half-way  from  the  horizon  to  the  meridian.    Begulus  b^^Mt^ 

just  risen  upon  the  ecliptic.     Tlie  Virgin  still  lingered  below  tl ^t^ 

horizon.     Fomalhaut  was  half-way  to  the  meridian  iu  the  SoatK^tt- 
west;  and  to  the  Northwest  were  the  brilliant  constellations,  Pl-      ■'"T- 

sens,  Cepheus,  Cassiojx'ia,  aud  Andromeda  ;  while  the  Pleiades  *" ^ 

jnst  passed  the  meridimi. 

Oeion  is  Yisihle  to  nil  the  habitable  world.  The  eqninocti  -■*' 
line  passes  througli  the  centre  of  it  When  Aldebarin  rose  fc^  '^^ 
the  East,  the  Three  Kings  in  Orion  followed  him ;  and  as  Tanr^W"  '^ 
set,  the  Scorpion,  by  whose  sting  it  was  said  Orion  died,  rose  la  tir^^ 
East 

Orion  rises  at  noon  about  the  9th  of  March.  His  rising  w^t  "'*' 
accompanied  with  great  rains  and  storms,  and  it  became  very  tcnaE**** 
rible  to  mariners. 

In  Bootes,  called  by  the  ancient  Greeks  Lycaon,  from  lukoa,         -»  * 
wolf,  and  by  the  Hebrews,  Caleb  Anubach,  the  Barking  Dog,  c*      «> 
the  Great  Star  Arctlrus,  which,  when  Taurus  opened  the  yeat-^*^'*'' 
corresponded  with  a  season  remarkable  for  its  great  heat 

Next  conifs  Gkmixi,  the  Twins,  twohiiman  flgures,  in  the  headt*-^  _ 
of  which  are  (he  bright  Stars  C.\stor  and  Pollux,  the  Dioscnrc'*  ■^"' 
and  tlie  Cabiri  of  Samothmce,  ^wtrons  of  navigation ;  while  SontK  ^  * 
of  Polhix  lire  tlie  brilliant  Stars  Sibius  and  PROCTON.the  greafe  -C*^*  , 
and  lesser  Dog:  and  still  further  South,  Canopns,  in  the  Shin'*^*^ 
Argo. 

Sirius  is  apparently  the  largest  and  brightest  Star  in  the  Heav-  '^'^, 
ens.    When  the  Vernal  Equinox  was  in  Taurus,  he  rose  heliacallje^^lA  ^' 
that  is,  just  before  the  Sun,  when,  at  the  Summer  Solstice,  tb^  '^ 
Sun  entered  Leo,  about  Hie  2l8t  of  June,  fifteen  days  previous  tcr>^ 
the  swellingof  the  Nile.    The  heliacal  rising  of  Canopns  was  also*^^ 
a  precursor  of  the  rising  of  the  Nile.     Procyon  was  the  forerunner"*  ^ 
of  Sirius,  and  rose  before  him,  . 

There  arc  no  important  Stars  in  Cancer.    In  the  Zodiacs  of^ 
Esnc  and  Dendera,  and  in  most  of  the  astrological  remains  of    "^ 


KHICBT  OF  TBE  DBjlZBK  BEBPEKT. 


456 


llic  fligB  of  lliiB  oooeteltatioQ  wm  a  b«etJe  (Scarabtfus), 
irhieh  tlience  becamti  aacred,  as  an  otnblem  of  the  gate  through 
rbinh  winls  il.>M!ienilwi  fn>m  lleuvfin.  In  Lhe  crest  itf  Cancer  ta  m 
lQ<ti.-r  of  Suira  fiirititjrly  called  Prastpi,  the  Manger,  on  «ach 
ids  of  which  is  a  small  Star,  Iho  two  of  wbicli  were  caUiMl  Atetti, 

In  1>M  ai'o  the  splendid  Startt,  Reoclus,  directly  on  the  ecliptic, 
ioJ  P&KBBOLi.  JQ  the  Ljou's  totL  Southeast  of  Regnlas  u  tlii' 
iiui  Star  Cob  nYi>u.«. 

fh«  cmilitti  of  H<_Ti>uK>;j  with  Ibe-Nt'm»fln  lion  was  bis  first 
r.    It  wa«  the  tlr^t  sign  into  which  tlic  Sun  passed,  aft«r  fall- 
below  the  SumnicT  Sulstice ;  ftum  which  time  be  strngglcd  to 
D<adCi;iiiL 
Tho  Xiluitvorfluwi.'d  in  this  eign.    It  etaruU  Uni  in  the  Zodiac 

Kl-ikKts,  nud  16  ill  all  the  ttxItAD  and  Egyptian  Zodiacs, 
thv  Icfi  hitnO  of  Viitoo  (leta  or  C-ercn)  it  tht<  li«autifnl  Star 
k  Virginia,  a  little  South  of  Uie  ecliptic.  Vikdbmiathix,  of 
BH  magnitude,  is  in  tlie  right  arm;  uiid  NorlhwcHt  of  f^pica,  in 
lo&ttis  (the  bnebandmaa,  OsiriK),  is  the  splendid  Star  AitCTt;- 
itfA. 
T'l  '!iTiRion  of  the  finst  Dccao  of  Ibo  Virgin,  Ahon  Kisra  Fsys, 
-  :iEA  a  I>raatirul  Virgiu  with  flowing  hair,  eitiing  in  u  cbair* 
Fttb  two  ears  of  com  in  bor  hand,  and  sickling  fLii  infaut.  In 
jb&mhian  MS.  in  tho  Royal  Library  at  Pari»,  is  a  picture  of  the 
^tlvo  Si^'us.  That  of  Yii^  \s  a  young  girl  with  uii  infant  hy 
wreidi*.  Virgo  was  lua:  and  her  repreaentatioa,  carrying  a  child 
Hocua)  in  hrr  arms,  exhibited  in  her  tenijde,  was  accompanied 
y  thin  inscription  ;  "  i  am  au.  that  te.  that  was.  and  that 
UALL  Bli;  luid  ibc  friiit  nbich  J  brought  forth  ia  the  Snn." 
Xinc  ni'iHtbi  al'tvr  the  Hon  c-Dtf  re  Virgo,  he  reached  the  Twine. 
Viifu  Sf'^irpin  iH-gins  to  rieo,  Orion  Beta:  when  Scurjiio  comeg  to 
bi>  meridiiui,  Leu  begins  Ut  set,  Tuphnn  reign!),  OHirts  is  slain,  and 
tti  (thr  Virgin)  his  sister  and  a'ifi-,  fellows  him  to  the  tomb,  weep- 

Kbr  Virgin  and  lh)&tr--i>,  selling  hi-liacuUy  atthc  Autumnal  cqui- 
Im.  drliwrcd  tho  Wurld  to  Ibu  wintry  ooiiitdlutione,  and  iatro- 
laeed  into  it  tho  gcoJuf  of  Evil,  rcprescuted  by  Opbiucus,  the 
kr^H-nL 
hi  the  moment  of  the  Winter  Solstico,  the  Virgin  roaehaliacally 
the  Saa),  having  the  Sun  (Ttorus)  in  her  bosom. 


456 


UOKALS  ANJ>   DOUUA. 


In  Libra  are  four  Sljtra  of  tbe  eccoud  aud  third 
wbjch  we  Biiall  mention  hereafter.    T)r«y  on  ZubeQ-«ft-ChiiD^ 
ZtiWii-fl-tJemsbi,  Ziibi'n-ltak-ni.l>i,  iiml  Ziihvn-*'l-iJiil>i.     S«r 
la«t  of  tiie£«  18  lht>  brilliunt  tuitl  miiligii  Star,  Antauks  in 
\iio. 

In  ScuKPia,  A^TAURStof  the  Ut  niaj;iittuile,  and  remarl 
rcdi  WII8  one  of  (he  four  great  Stuns  1-'umauial'T,  iti  IVlu, 
Ai.i>xi)AitiK  in  Taiirite,  BBODLua  in  Leo,  aud  Antames,  tU 
fortnorly  atiswerixl  t<i  the  .SulstUial  uiul  £(|uitii>vtiul  {toints,  ttl 
nun  mu[?h  iiutkeJ  by  uotroiiuintn.  'i'hU  ai;!:u  uras  eonietiuKl 
RtpruM-utvd  by  n  Snake,  and  ionictunea  by  a  Crocodile,  but  gn- 
i-nllj  by  a  Hcurjiiuii,  which  lust  is  fuuud  ou  the  Milhriiu:  MuB» 
niciits,  und  on  {\k  Zod'mv  ut'  DcnJci'u.  U  wtut  iiuiEiUrml  a  ti^ 
uticureL-d,  und  tlic  CDtrimoo  of  Uic  Suu  into  it  conuncaood  llK 
ivign  i>f  TyplioH. 

In  Sagittarius,  Capricoraus,  aud  A<)imrius  ihero  am  do  Sm 
uf  iiupurlaiice. 

Near  I^st'C^  i«  the  hrilliaut  Star  Foualiiait.  Xu  i>ig:ii  in  ikt 
Zudiac  is  considered  ul"  iiiorf  iiutlignimi  iufluuDoe  thuu  ihit  It 
wujj  deemed  iudlcalive  of  Violence  sod  Dmlh.  Both  Lhc  Synfll 
mid  Kgyptiaiie  aLeluiued  from  outiug  PiAh,  out  uf  dread  and  aUkM^ 
rt-uec !  and  when  ihe  latter  would  repivseiit  »tiiytliiiig  M  odion*.* 
expretK  IiatraJ  by  Hieroglyph  ice,  they  paialed  a  lisb. 

In  Aurign  is  (lie  bright  St^r  Cai'ella,  which  to  the  Egjixiiiii 
uerer  Be4^ 

Aud,  circling  ever  round  the  North  Pule  an  Seren  Sturi,  hiAit 
as  Ursa  Mujur,  or  the  Great  Bear,  which  bare  hevii  un  ol-j-ctoT 
universal  obscrvutiou  in  all  ages  of  the  world.  Iliey  wer*-  »•■ll''^ 
uted  nJike  by  the  Priests  of  bel,  Uie  Magi  of  Persia,  tht;  .SbL-pboil* 
of  ChalOeu,  aud  llio  rha*nieian  nsvijni'urs,  as  wl>II  aa  by  (h<-  aiiU<^ 
omera  of  KgypL  Two  of  theni,  3lEltAK:  and  Dlhiik.  ttw?' 
point  to  the  !North  Pole. 

TIiL-  Phu'iiit'iunH  and  Kgypti«ii«,MiyaKu«-bin8,  werutho  ilr-i 'i" 
wecribed  liiviuity  to  r\\v  Ijuu,  Xl<'Oii,  und  Star*,  aud  rvgunt--^!  tl-ia 
as  tho  K»Ie  emiiaes  of  the  prodiielion  and  degtniclion  of  all  btilffc  . 
From  ilioni  went  ahivnid  uver  ull  t.h>-  world  all  kuuwn  opiDioniM  i 
to  the  generatinii  and  de*oeiit  of  ilm  OikI*.  Only  the  ll»hr«Vl' 
looked  beyond  tlie  risible  world  to  an  intlgible  Uivalor.  All  Uft' 
reflt  of  the  world  regarded  aa  Qods  tboae  lumiuotu  bwllea  tiMt; 
blaae  iu  tlw  firouune&t,  ofiored  thetn  aaorififiea,  bowod  doiFB 


KKIGtlT   OB  TQE  BKA2EK  SERrEXT. 


457 


t.  ftnd  riu^  iititliur  their  souls  nor  Lhoir  wo»)ii|>  above  Lhe 

ht  Cliflliloitns,  Cuii(unil«>^  »n<l  8}TiaiKS  amou;;'  whom  Abrahuox 
tliil  the  Bamt'.  Tb<.>  L'uiiaaiiiU.>ii  roiint'cml^  hoi-SK:^  nnU  cliur- 
[oka  to  IIm  Sim.  T)ic  iiiiiiibiUiiiU  uf  Bmeia  in  Phumioia  mlored 
itini  uncler  ihv  uainu  ul'  EliigatKilus ;  uiid  tli«  Stiii.  hh  Ilf  rculi-s,  wiw 
.grwil  Utfiiif  of  Uw  Tjrians.  Tlic  Syrians  worsh ippf<l,  wilh  tcnr 
ilruntl,  liio  Slim  uf  Lbe  OunsUtlliiliuii  PifiuM,  antL  ouiiisvcriiuul 
^bf  litem  iu  llivir  TLiupli,-^.  The  Suii  ne  Adoiiiit  wiw  wor- 
,tn  Bjbli.»»an(i(il»oiu  Mitimt  Libouii*.  Tlu-it  wns  a  nuiguifi- 
ETempIu  of  the  Suriat  PaliuTni,  wliioli  was  pillwgwl  by  the  aol- 
lof  Aan>iian,whorvliiiiU  ilaudd<.<dicuU'il  itaiicrw.  TItti  Pk-iudes 
un4rr  Uie  oairie  of  Siiccutli-lk-)i«lli,  went  woi-slit)>ped  b^'tla-  ttubj- 
luauuicoIoDUUwbti^Mlled  iu  IbvcountryorUju  Sujuuntjtni.  Sut- 
<  -'"I'tlit  iiuirieuf  IU'm|)bu,ii,  wiui  wiir!ihij)[H.'diitiioug  tbi.-  Cu|>i<i. 
^Tl^.'t  JuitiU-r  ivu^  w<jrfbi|>|>i:d  as  Uul  or  Itjuil;  Murd  iiii  Mulcc^ 
M«lcch*orMoli>ob;  Vudusu  AsliUi'vthur  A4tiirt«, «ud  3Ivrcurjru« 
L.'  lh«  Syrian/.  A!i.*yrians,  PhuMiiciang,  and  CutiiuniU;«. 
uiion  8Hy>i  tbiit  ibf  cnrlittxt  Pbu'inciniis  iidorod  Uin  Sua, 
ttiey  de>!m«d.  sole  I^unl  of  tlio  Ilcuvcns ;  und  lionored  bim 
IT  tho  name  of  Bkei^Sahis,  signifying  AVwjf  tf  fTtwm.  They 
lixiUiitina  Ui  tbeoltineiits,  lire,  and  air  or  wiitd.uiid  worali ij){>od 
ftad  SabteiKm,  or  the  wor&lnp  of  the  8ta»,  Uouriabod  evory- 
tv  in  Babyluuiu.  The  Aruba,  under  u  tky  ulwuys  clotu:  aud 
iir,ud«^>iv>i  tbir  Siiu.  Moon,  and  Slar^.  Abnlfitragius  su  informs 
kiid  tbut  Piich  of  the  twelvi*  Arab  Triboa  invukinl  u  purtioulai' 
a*  iu  Pntnin.  Tbi-  tribii  Mamyar  wascttnsw-'ntlfd  lotbe  Sun; 
U«  Tribe  (.Vunnh  to  tho  Sloon  ;  the  Tribe  Itli-siiwaii  uiidtr  t.li«pn>- 
:>u  of  Ibi*  bcjiatifiil  fSlar  in  Taurus,  Aldcbariui ;  ihtt  Trit)C  Tui, 
er  (hat  "fCanopuB;  Lhe  Tribe  Kuii*,  of  Siriiis;  tiii>  Tribes  Lucha- 
hiiid  Muinu^  uf  Jitpih'r;  tlit;  Tribe  Afiiui, of  Mtrcury;  undaouu. 
lie  HaruceuR.  In  the  time  of  Ueraclios,  worshipped  VcnuSt 
tiivy  called  C'^DiR.  rtr  The  Great ;  aud  they  swore  by  Iho 
I,  Mo^n,  and  Slam.  Sliahriatun,  an  Arabic  author,  siys  that  the 
and  Indtunx  befon<  bin  time  had  templen  dedicutcd  to  tho 
m  IMunela.  Abiitfani^iiii  Kays  ihat  the  si-ren  pvnl  primitivo 
DDfi,  IVoni  whom  all  othi-rs  dt-VLx-ndi-d.  the  IVr8ian8,C'huhta!anf, 
urvcks,  Egyptians,  Turks,  Indianisand  Cbineec,  all  originally  wero 
:  [HhifiiKd  the  Stars.  Thoy  all,  he  says,  lik«  tli« 
ij  Luruiug  towanl  tho  >'ortU  pol«,  tbr««  tiiu6s  * 


458  MOBALB  AHD  DOGMA. 

day,  at  Sunrise,  Noon,  and  Sansec,  boving  themselres  three  timei 
before  the  Sun.  They  invoked  the  Stars  and  the  Intelligesoei 
which  inhabited  them,  oSl^red  them  sacrifices,  and  called  the  find 
stars  and  pianots  Gods.  Philo  says  that  the  Cbaldseans  reguded 
the  stare  as  eovtTcign  arbiters  of  the  order  of  the  world,  and  did  sot 
look  beyond  the  visible  canses  to  any  invisible  and  in  tellectnal  being. 
They  regarded  Katcj&b  as  the  great  divinity,  that  exercised  ita 
powers  through  the  action  of  its  parts,  the  San,  Moon,  Planeti,iu]d 
Fixed  Startj,  tlie  successive  revolutions  of  the  seasons,  and  the  com- 
bined action  of  Heaven  and  Earth.  The  great  feast  of  the  Sabcus 
was  when  the  Sun  reached  the  vernal  equinox:  and  they  lud 
live  other  feasts,  at  the  times  when  the  five  minor  planets  entend 
the  signs  in  which  they  had  their  exaltation. 

Diodorus  Siculns  informs  tis  that  the  Egyptians  recogniicd  tw> 
great  Divinities,  primary  and  eternal,  the  Sun  and  Moon,  vhidi 
tliey  thought  governed  the  world,  and  from  whicli  everything  («• 
ceives  its  nourishment  and  growth :   that  on  them  depended  ^ 
the*  great  work  of  generation,  and  the  perfection  of  all  effects  pc*** 
dueed  in  uatnre.    We  know  that  the  two  great  Divinities  of  Egyl^ 
were  Osiris  and  Isis,  the  greatest  agents  of  nature;  according    ^ 
some,  the  Sun  and  Moon,  and  according  to  others,  Heaven  m^'^ 
Earth,  or  the  active  and  passive  principles  of  generation. 

And  we  learn  from  Porpliyry  that  Chieremon,  a  learned  priest  '^ 
Egj'pt,  and  many  other  learned  men  of  that  nation,  said  that  t-* 
Egyptians  recognized  as  gods  the  stars  comiKtsing  the  zodiac,  a^^ 
all  those  that  by  tbuir  risiTig  or  setting  marked  ita  divisions;  t;  ' 
subdivisiitns  of  the  signs  into  deeans,  the  horoscope  and  the  st^* 
that  presidtd  therein,  and  which  were  called  Potent  Chiefs  ^^ 
Heaven:  that  considering  the  Sun  as  the  Great  God,  Architect 
and  Ruler  of  the  World,  they  explained  not  only  the  fable 
Osiris  nnd  Isis,  hut  generally  uU  their  sacred  legends,  by  the  st 
by  their  appearance  and  disappearance,  by  their  ascension,  by 
lihases  of  the  moon,  and  tlie  increase  and  diminution  of  her  ligte^ 
hy  the  march  of  tUa  sun,  the  division  of  time  and  the  heavens  io^^ 
two  parts,  one  assigned  to  darkness  and  the  other  to  light;  by  t— ^ 
Nile  and,  in  flne,  by  the  whole  round  of  i>hy8ical  causes. 

Lnciun  tells  ns  that  the  bull  Apis,  sacred  to  the  Egyptians,  w** 
the  image  of  the  celestial  Bull,  or  Taurus;  and  that  Jopit^ 
Aramon,  homed  like  a  ram,  was  an  image  of  thp  constellatic:*' 
Aries.    And  Clemens  of  Alexandria  assarcs  us  that  the  four  prix^ 


EVCOHr  07  THE  BRAZKS  SKRPGST. 


4»9 


Ian imula,  curried  in  their pr(HK>siiioiia,vere einbkms ot  tlis 
b>nr 81^9 or  canliniU  poinU  which  lixud  thc».-aiions  utlhe  equinoxes 
ad  ttolsticcs,  uiid  divided  into  four  parU  tlic  yearly  march  of  the 
lUi.  Tlic^  Worst)i[>|>cd  lire  uliio^uiid  H-atcr,uji(l  the  NilOj  nhich  riror 
lt'7  rtylwl  Fathor,  I'rcwrrer  of  Kgrpt,  sncrM  emaoiitirtii  from  the 
Ireiit  O'^i  Osiri*;  nadin  their  hrmns  to  whiiih  they  willed  it  the  god 
rowncd  vith  millot  (which  grain,  royiresi'iiU'd  by  tbo  pschent,  wu 
art  ot  the  head^dreaa  uf  th«ir  kings),  bringing  with  hLin  abmi- 
ancp.  The  olher  eWni^iits  wtrre  also  revered  by  them  :  mid  the 
taut  God^  whose  muncs  an:  Pound  inscribed  on  au  aucivnt  ouliimn, 
Btiie  Air,  Henven,  thg  Eurtht  th«  Sun,  the  Moon,  ^''ight,  and  Day. 
ni3,  tn  fine,  as  Enscbiud  days,  thev  regarded  the  Universe  as  u  great 
^Ly,ooin|v><iedof  a  great  number  orguds,lhediirt^rentpartiii)fita«lf, 
Htli«  aimo  worship  of  the  Heavunly  HneL  exteiidwl  into  every 
[Art of  Europt;,  into  Asia  Miuor,  and  amnngtin.-  TurltM.  Soyihlan«, 
(Uid  Tkrlora.  Tbu  ancit;nt.  IVrsiaii«  adurctl  tlic  Sun  as  Mithras, 
■ad  also  the  Moon>  Venne,  Fire,  Eartli,  Air,  und  Wutcr;  and, 
bi?ing  no  statiii-s  or  Rltjirir,  Uu-y  ^oHticed  on  high  plaoea  to  the 
HftiTCiii  and  to  the  Sun.  On  seven  anciont/^yrwi  ihey  bnmcd  in- 
oam  tn  the  Seven  Plunetg,  und  conRidnred  Uie  elements  to  be 
AmnitifiL  Tn  the  Z«nd-AvoitA  we  Hnd  invocations  uddrcsfwd  to 
j^Uiraa,  the  stars,  the  ok>mcnte,  treeit,  monntainB,  and  evory  part 
^BCvra.  The  Celcstinl  Bull  is  invoked  there;  to  which  ttie 
^Bn  nnili^tt  hfTM'ir;  iint]  tho  four  great  ntsrs,  Taechter,  Sahevis, 
HRurang,  and  Yenant,  tbe  great  Star  Rapitan.aud  the  uther  con- 
t^lhilirtn*  whicli  woioh  over  the  dificrcnt  portions  of  the  earth. 

Thr  Mai;!,  hicc  a  niuUiliule  of  aiieicnt  nntiuns,  worshipped  fire>, 
\nnf  nil  the  oth^r  elrninU?  and  power*  of  nature.  In  India,  the 
*anp'«  und  the  Indus  were  worshippud,  and  the  Snn  ww  the  Great 
^iviiiity.  They  worshipped  the  Moon  atsn.  and  kept  np  the  sacrwl 
^ft.  Ill  Ccylou,  lIiG  Run,  Mtnn,  and  other  piaiietA  were  wnrehip- 
^:iu  ^nmatn,  the  i^un,  called  Iri,  and  the  Moon,  called  Hand^ 
*  '  "  ChincM  built  TempW  to  Jlcareii,  tlic  F^rth,  the  genii 
<  >ir.  of  the  walor,  of  ;ho  niouiilain^.  und  of  the  sta^a,  to  the 
wdragon,  and  to  the  planet  Mars. 

^■be  celebrated  TjihTrinth  vaa  hnilt  in  honor  of  the  Sun ;  and 
^Hwplve  palocefl,  like  the  twelve  snperb  c^^himns  of  tlie  Temple 
U  ni»roi>olia,  corortd  with  fymbols  relating  to  the  twcire  signs 
Mid  the  occult  qnalities  of  the  elements,  were  ooHjecrutod  l-o  ibo 
;«rlve  Ooda  or  tutelary  genii  of  the  signs  of  the  Zodiac    The 


460 


VOSAXS  ASD  D0O3L.\. 


flgnre  of  the  pTramid  and  tliat  of  the  obelisk,  reaemliling  tit 
shape  of  a,  ilame,  caused  th:se  iii<j[iumeiit9  Ui  be  ounavcraU'J  lu  Uf 
Sun  and  to  Fire  And  Timscua  of  Locria  says:  "  Tlie  n] 
trianffk  cnl«re  into  the  compositiua  of  thv  pyniinid,  whi.,t  :... 
fiiur  equal  fucoa  and  eqn&l  angles,  and  wliich  in  (liis  is  like  lire  III' 
most  subtle  and  mobile  of  Uil'  idcnicnU."  Tliey  and  the  ubrliib 
were  erected  in  huiiur  of  thu  Sun.  termed  in  an  iusmiiiioti  upn 
one  of  tl^c  latlc-r,  tnitislutt^tl  l)v  the  K)r^ptian  lii-rmapion.  »iii  U 
\>c  fonnJ  ill  AininiUiiiuB  MiirL-uiiiDiift.  "  Apuilo  Hit-  etroug,  Henvt 
Uod,  be  who  made  the  world,  true  ix>rd  of  the  diadetns,  vha  pit- 
MWf»  Kgvpt  and  till^  it  witli  liis  gloTj." 

The  two  m<>>l  famnus  (Hvi^ions  ff  the  llravpiig,  bv  e«Tvii,  vhitk 
is  that  of  tbi^  pliiu-ts,  and  1i;  twcUc,  which  in  that  of  tbt  spt 
are  found  on  the  rtdigiotia  inonumenlit  of  all  IhL-  people  uf  Ibon- 
cient  world.  The  tnohe  firrat  Gtrdsof  Kjgypt  ari-  met  wi;h  oMfJ- 
vlierc.  Thi:y  wciv  adopted  b;  the  Grv<jk«  and  Uodiuub;  ui4  ^b^ 
htttei-  assigned  one  of  them  to  each  eign  of  thtr  Z'mIisc  Tbtit 
iiDiigpK  weru  ft-vn  sit  Athens,  where  an  allnr  wug  pri-eiu>!  ' 
and  they  were  painted  on  the  jtorticos.  'L'he  People  of  il:  ^ 
had  their  twehe  Atts,  or  Senate  of  twelie  great  Gods,  at  »i*" 
Odin  wiis  rhii-f  'I'lic  Jupiini-sc  luid  tie  aiiuf  mimhri,  aaiilih 
the  £g)-ptian!>  divided  them  into  cImsos,  eewn,  who  werr  tlteoMl 
aneiODt,  and  flve,  afterward  added:  both  of  which  namborfiii 
well  IniowTi  imd  ennsi'Praloil  in  Miwonry. 

There  is  no  moro  striking  prouf  of  i  lie  iinivemnl  adoration  pi 
the  atara  and  constellations,  than  the  arrangement  of  the  Utl<«« 
camp  ill  the  iK-sprt.  and  the  nllegory  in  regard  to  the  twe'-    ' 
of  Igrael,  aecrilwl  in  lh«  Helirew  legi-nda  t<)  .TacoU.    T|p%  .■ 
camp  was  a  qiiadrilat^-ral,  in  eixtecD  dirisions,  of  which  ili«c«ii- 
Iral  four  were  occupied  by  imiiges  uf  Hie  fonr  elements.    ThefHT 
diviaiuns  at  the  four  angles  uf  the  quadriliitfral  exhibited  tbe  Ibtf  ! 
aigns  that  Ihc  oslmlogers  call  j(jv(/,  and  which  tlioy  regard  a*  Btt*~ 
jecl   to  Ihe  inlluenc^-or  the  four  great   Iloyal  SUrs,   Ri'gulo*  !• 
Leo,  AldeUirun  in  'riiiiiu^  AnLan:6  in  Seorpiu,  and  Fumalbaat  n 
the  mouth  of  Piecc&on  which  falls  the  water  poiirvd  out  1»f  At'*' 
riua;  of  which  (Mn«;l<'Uutiuns  llie  Si^urpiou  was  reproaeottd  ia  ibe 
Hebrew  blazonry  by  th«>  CeWtial  Vulti'iiv  or  Kagl«,  tliat  liau  li 
t>i«  same  time  witli  it  and  is  its  paranatellon.     Tlie  otliernpu 
were  nrraoged  on  llic  four  faces  of  the  qBadrilaienU*  and  m  ttn 
parnllul  and  iutrriur  dirisions 


KinOHT  OF  niE  BRAZ2H  SEKPBKT. 


461 


%  is  an  aiiUinislitng  cfjincidence  butn^en  the  cbaroctiarisUca 
>il  liv  .Tiivi'b  lo  his  suns,  and  ttiow  at  ihv  ^igna  of  ( hv  Zotliiic, 
fir  the  pluiicia  tluii  tiiiv*-'  llinr  (iuinioil  in  those  itigiis. 

Bmbta  \s  comyMreA  to  miiiiiii^  wati-r.itusttibliMind  that  caonnt 
txee} ;  odiI  he  atiancre  lo  Ai|tiariu»,  liie  i>niji;^ii  being  n  mnit.  Tlit.- 
*b1w  iHiuri-d  'Mil  hy  A'umriiis  Rovs  toward  the  Soulb  I'oit,  nnd  it 
u  tlu  Snt  of  the  fourltoyu]  Signs,  neccnding from  the  vintcrSnU 
sticp. 

Thp  I.ion  (fjwi)  is  th**  device  of  Jvdah  ;  nnil  Jacob  compares 
Ian  to  that  nnimnl.  n-hiiM;  constdUitioii  in  tlie  Uearens  Is  tlic 
Bmieil  of  llin  Snu ;  the  Lion  of  th«  I'rilie  or  Jndnh ;  bjr  vliofc 
'^rfp.  wl»rn  tlint  iif  apprentice  itnd  that  of  rHIoir-craft.— of  Aqim- 
ritis  at  llie  wiult-r  Sulstice  Aud  of  C»acer  at  tin;  wrnal  t-quinox,— 
biMl  not  auccerdiHl  in  raising  him,  Kliir-otii  wu**  liftt-dont  of  the 
pram 

Eykraim,  oti  whose  ensign  a]>iH'»ra  the  CoWtfal  Bull,  Juoob 
DomiMUTS  to  t1i«  01.  Dan,  bt-iiring  u  his  dcvic^  a  Scorpion,  he 
«inii>«irts  to  Ihi'  Cfrasu-s  or  horned  tx-riviil,  syttonvinons  in  uatro- 
loffical  liiu^^iiap'  with  i1i«  ruUury  or  pouuciiiji  ca^'k-;  and  which 
bird  wti*  oflcn  «iih8titut<.-d  on  the  Ihig  of  Uun.  iu  pliicc  of  the  Tcn- 
wnon«  scorpion,  on  nccomit  of  the  ttrror  which  (hut  rcptiio  in- 
tpiml,  as  the  symbol  of  Tvphoii  and  his  miili^  iiitiuonccs; 
Khi-rrfon>  tht?  Englc,  as  itn  panmiitrllon,  that  is,  rising  nnd  setting 

tUie  tame.  linti>  with  il,  wili  iiHinnilly  nsi'd  in  \\n  gt<-ad.     ITeiiw 
•  fonr  fwmoufl  tignrcs  in  the  racrt'd  pictures  of  tho  Jews  and 
Cbridtiiuis,  and  in  Riijal  Arrh  Masotiij,  of  Ihn  FJon,  the  Ox,  the 
■bn,  and  tin-  I-^glc,  thi.-  four  civfttnres  of  the  Apocalrpw,  copi«l 
^krr  from  K^i^kir!),  in  wbo»i-  rcTcrics  und  rhapeodK-a  thcj  arc  seen 
^pDtving  around  blazing  circles. 

"The  Ram.  domicil  of  Mur«,  ohif'f  of  the  relwtini  Soldien*  ami 

irf  the  tWflve  Signs,  te  the  dtivict-  uf  fhuU  whom  Jiit-oh  chsraclor- 

tiefl  aa  a  irarrivir,  chief  of  his  anny. 

Cantvr,  in  Mhicll  iire  the  sfars  frnni'd  AscUi,  or  lilllc  atc^t-s,  i^ 

devica;  of  tlie  Hag  of  hmrtun,  whom  Jacob  conipun-s  tu  an  ass. 

"npncom,  of  old  rpprftscntwl  with  ihc  tnil  of  n  fi?li,  nnd  eallod 

MPiM  ib«  Son  i)f  K(>|if.unc,  itt  fh«  ilevii-o  uf  Zt-buhn,  of 

<:■  suvti  that  hv  ducIlK  on  the  shore  of  tho  fnu 

littnriiii.  chasing  th«  ColcAtJal  Wolf,  \t  the  emblem  of  B/mjn- 

uh,  whom  Jnroli  ci)m|wrrs  to  a  hiinlfr:  aid  in  that  ei>ni!it>i-ll»tion 

Ituniaua  ptucvd  tUtr  doiuicil    of  I>iaua  the  hunlreEd.     Viri^c^ 


463 


XOBALS  AKO   DOOMA. 


tbcduuiicil  or  Mercury,  is  borne  ou  the  Slag  of  NapfilaU,thm 
elo(]ticnco  nnd  ngility  Jucob  magnifieg^  both  or  which  unittii- 
biitts  of  the  Courier  oC  the  Goils.  And  of  Stmron  and  Lifi,  ht 
epeuks  iis  unite<l,  an  an;  the  two  lisliPfl  that  niuke  the  CoustclUtinE 
Piecefi>  which  is  tlK-ir  annoriii!  pRihlem. 

Plato,  in  his  Republic,  f»tlowcci  the  dirisiona  of  the  Zodiac  iD>i 
tho  pknct-s.  So  ft1«o  did  L}'ciir^u«  ut  SpArta,  and  C<'crap«ia  On 
Atbi^niun  CoiDinoiiwi>»lth.  Chnn,  the  Cbioese  legislator,  diiidtd 
China  iulo  twvlve  Tchtu^u,  nnd  gjtocially  de8igiia(4.tl  iwi^liemouf 
tains.  Tbu  Etru^caua  dividr-d  theuis«lvea  into  twclvv  Cutuni 
Itftiiitiliig  apiioiuted  twelve  Liotore.  Thi-re  were  twelve  iriiivsof 
Itihniarl  nud  twelve  disciplce  of  the  Hebrew  Refurmer.  Thc)t<* 
Jerusalem  of  the  Apocal^'p»e  has  twelve  fatei. 

The  Sonciet,  ^  Chinese  book,  speaks  of  a  palace  cotnptoedrf 
fonr  buildings,  whose  gates  loured  toward  the  four  corners  uf  t^ 
world.  That  an  the  East  wm  dedicated  tu  the  new  moon*  of  tha 
months  of  Spring;  that  on  the  AVcet  to  thufia  uf  Autumn;  tkU 
on  tho  SoiitJ)  to  those  of  Summer ;  and  that  on  the  North  to  tlvM 
of  Winter :  and  id  this  palace  the  EmiHTor  uud  hiu  grnudwi  ws 
rifioed  a  lamb,  the  atiimul  that  repFe««Qled  the  8uu  at  the  Tend 
eqninoi. 

Among  the  Oreelcs,  the  march  of  the  Choruaea  in  Iheir  thcaitM 
rcpre<enled  the  morenieuta  of  the  Ueuvens  and  the  rdaneti.  ud 
the  Btrophc  and  Ajiti-Strophc  ituitated,  Aridtoxouca  ays,  ibf 
m»ve[neut«  of  the  Slard.  The  number  lire  was  sucrod  Ainous  ^' 
Cfainceo,  as  that  of  tho  planets  other  thau  the  Sun  and  Moon.  Afr 
trology  consecmteJ  tho  numbers  twelre,  seven,  tJiirtt,  auJ  diiw 
hundred  and  sistj;  and  everywhere  www,  the  nnmbrr  of  tta 
planet^  was  as  sacred  as  ttcrlve,  that  of  the  signa,  t}ie  muudu*  Ik* 
oriental  cycto^  and  the  eections  of  the  horixon.  We  ahall  »pt*^ 
tuurt  al  targe  hereafl«r,  in  another  degTcc>  at  to  Uieec  and  other 
unmbcr?,  to  which  tlic  ancients  aacrihc*!  mysterious  powers- 

The  Signs  of  the  Zodiac  and  the  Slara  appi-ared  un  manyof  tte 
ancient  coins  and  medals.  Ou  the  public  ^>al  of  tho  Locnaaft 
Oioles  was  Ileapenis,  or  the  planet  Veous.  On  the  medals  of  Af 
tiuch  on  the  Orontca  was  the  rani  uud  crescent ;  and  the  Bam  *■■ 
thr  Special  Deity  uf  Syria*  assigned  to  it  in  Uie  divistea  f(  il" 
earth  among  the  twdro  aifns.  On  the  Cretan  coins  was  the  Eq^ 
noctial  Bull ;  and  he  also  appeared  on  those  of  the  Mamertitu  uA 
«r  Athena.     Sogittarinis  appeared  on  those  of  the  Persians.    If 


KNioirr  or  nii;  iiiiazex  AKitrRKT. 


403 


le  twpjvft  signs  appcant!  a\i*m  the  aitrirnt  cf)InR  The 
ion  Mi«  (>ngnivi'<]  on  tho  mediilt?  uf  tlio  Kitigs  of  Cittnagpnu, 
Capricorn  on  tho«o  of  Zcugraa,  Anazorhu,  anti  other  citiea. 
«  ac«)ii)fi  of  AntoiiiQDS  aro  found  nearly  all  the  si^s  of  tko 
J. 

tulogy  was  pmctieed  among  all  the  ancient  nutions.  In  Egypt. 
tdtofAstrultigy  was  borne  revi-reutially  in  tiie  religious  procws- 

in  whtcli  iliv  reiTSacivd  animals  were  nUocurrii'J.iueiiiblvras 
«quinoxe«  uiid  golstices.    The  d»in«  scieuoo  floti  TiSfhvA  nmoiig 

lultli-ttii^  ati(]  over  Ibe  nholc  of  Asia  ami  Arrica.  When 
wlcT  iiiTftdeil  India,  the  astrologen  of  thv  Oxydracea  cam*  to 
idieclOAi  thusccret^of  tbcir  doinnoe  of  [It-avftn  and  the  Star^. 

rahmins  whom  ApolloninH  [Hinstiltcd,  liinght  him  tlic  eccreta 
ronuiny,  widi  tlie  ceremmiics  antl  pniytTs  wheruhy  \«  appease 
ids  and  loam  the  fntnre  (rom  the  stars.     In  China,  astrology 

.  Ihv  Rindvor^roriiing'tlie  Slato  and  families;,  tn  Arahia  it 
!cnH'd  the  mother  of  tlicfcienccs;  and  old  IJltraricsare  full  of 
I  books  on  this  pi-etvndcd  loicnce.    It  flourished  at  Kome. 

otine  had  hie  horoscope  drawn   by  the-  ft«tn>log'<'r  Valena. 

a  ecii'HW  iu  the  middle  ages,  and  even  to  this  day  ig  neitlier 

len  nor  nu]inici)««d.     Catheriue  de  Medici  wa«  fond  of  ft 

XrV.  ronsultvd  his  horoscope,  and  the  Ivarned  Casini  com- 
d  tun  cun-t-r  as  lui  Ast.n>lo|;ur. 

snHent  8alia-ane  fslabli^hed  feofita  in  honor  of  each  planet, 
day,  for  cHch,  when  it  entcivd  its  place  of  exaUation,  or 
d  the  {karliotilar  degrco  in  the  partionlar  gij^  of  the  sodiao 

h  oitrnlngy  had  fixed  the  place  of  itscxnltation  ;  that  is,  the 

n  the  U<ttrf>n!(  where  itK  influence  was  i^itppoiied  to  Im?  great* 
tnd  where  it  acted  on  Nature  with  the  greatest  energy.  The 
[if  exaltaljon  uf  tht*  Sun  wiu  in  AricA.  ht-can.se,  ivaching  tbufc 
hr  iwnkens  ull  Nature,  and  warms  int«  life  all  the  germs  of 
A\on',  and  thcreforohia  mostsoicmn  feast  omong  all  nations, 

ny  y<'jir?  V-rore  our  Eni,  wa«  ilxcd  at  the  time  of  hisenlrunce 

liat  sign.     In    Kgypt,  it  was  caMod  the  Feast  of  Fire  and 

It  wns  ihe  Passover,  w1i«n  the  Paschal  Lamb  was  dain  and 

anmng  the  Jews,  and  Nenroiix  among  the  Persians.  Tho 
QB  preferred  the  place  of  lionn'ril  to  that  of  exaltaliuu;  and 

ted  the  feaats  of  the  planets  under  the  signs  thai  were  tlieir 
Thf  Chiildcans,  irhgm,  and  not  the  Ej!,v|>tians,  the  Subae- 
llowod  in  this,  prtiferred  the  places  of  exaltation. 
31) 


464  HORAU  AKD  DOQMA. 

Saturn,  from  the  length  of  time  required  for  his  apparent  reTol  .^Cln- 
tion,  was  coneiderod  the  most  remote,  and  the  Moon  the  netire^^"e« 
planet.  After  the  Moon  ciime  Mercury  and  Venus,  then  the  So^ezimu, 
and  then  Mars,  Jupitt-r,  and  Saturn. 

So  the  risinga  and  settings  of  the  Fixed  Stars,  and  their  conjanETTH'DC- 
tionswith  the  Sun,  and  their  first  appearance  as  they  emerged  fn>«n»om 
his  rays,  fixed  the  epochs  for  the  feasts  instituted  in  their  honoc^  or; 
and  the  Sacred  C'alendars  of  the  ancients  were  regulated  accoin^  ^rd- 
ingly. 

In  the  Roman  games  of  the  circus,  celebrated  in  honor  of  C  .^*he 
Sun  and  of  entire  Nature,  the  Sun,  Moon,  Planets,  Zodiac,  Elemen  jcnte, 
and  tlie  most  apparent  parts  and  potent  agents  of  Nature  w^^  ~ere 
personified  and  represented,  and  flie  courses  of  the  Sun  in  t-z*'tlie 
Heavens  were  imitated  in  the  Hippodrome;  his  chariot  beir  -Eing 
drawn  by  four  horses  of  different  colors,  representing  the  four  elt  =!5le- 
raents  and  seasons.  The  courses  were  from  East  to  West,  like  tr*"  the 
circuits  round  the  Lodge,  and  seven  in  number,  to  correspond  wi  S-  *ith 
the  number  of  planets.  Thcmovementsof  the  Seven  Stars  thr'^i'hat 
revolve  around  the  jwle  were  also  represented,  as  were  those  "' 

Capella,  which  by  its  heliacal  rising  at  the  moment  when  t-i*"  the 
Sun  readied  the  Pleitides,  in  Taurus,  announced  the  commence  My<x- 
ment  of  tlic  annual  ri'vohition  of  the  Sun. 

The  intersection  <)f  tln'  Zodiac  by  the  colures  at  the  Equinoot  r^  *tial 
and  Solstiliiil  ptdnts.  Used  fnur  periods,  each  of  whjch  hiis,  byo  «r:^one 
or  more  nations,  and  in  sonic  cases  by  the  same  nation  at  differe-^*™' 
periods,  been  taken  for  the  commencement  of  the  year.  Sor^  •"'^ 
adopted  the  Vernal  Equinox,  because  then  day  began  to  previ  ^^^ssail 
over  night,  and  light  gjiinod  a  victory  over  darkness.  Sometinc  -^^ 
the  Summer  Solstice  was  preferred  ;  because  then  day  attained  S:  '*** 
maximum  of  duration,  and  the  acme  of  its  glory  and  perfection. 
Egypt,  another  reason  was,  that  then  the  Nile  began  to  overflow, 
the  heliacal  rising  of  Sirius.  Some  preferred  the  Autumnal  Eqi 
nox,  because  then  the  harvests  were  gathered,  and  the  hopes  of" 
new  crop  were  deposited  in  the  bosom  of  the  earth.  And  some  pr 
ferred  the  Winter  Solstice,  Ix-caui-e  then,  the  shortest  day  havic 
arrived,  their  length  commenced  to  increase,  and  Light  began  tlr 
career  destined  to  end  in  victory  at  the  Vernal  Eqninox. 

The  Sun  was  figuratively  said  to  die  and  be  born  again  at  tl^" 
Winter  Solstice ;  the  games  of  the  Circus,  in  honor  of  the  inviif 
■cible  God-Sun,  were  then  ccleb-ated,  and  the  Roman  year,  estat 


KXIGHT  OF  THE  BBAKEN   BEBPENT. 


405 


reformed  by  Numa.  commcnot'd.  Many  peoples  of  Itiily 
oed  their  yeur,  MHcro)iiii«  sajg.  at  lh»t  time;  and  repre- 
tnted  by  tlie  four  ages  vt  man  the  gnuluni  BiiPcesston  nf  period!* 
^b1  iacreuA  and  diininntion  of  d»y,  and  ihe  light  of  the  8iin ; 
Bkabghiin  txt  ail  i»r&iit  born  at  the  Winter  Solstice,  a  vonng 
Kuattbc  Vernal  EqiiiDo):.  n  mlnnt  mun  at  tbeSummot  Solstice, 
Kid  an  flid  man  H.t  tlie  Autiimuul  Equinox. 

Thi*  idea  was  b^irrowi-d  frum  thi;  Egyptians,  who  udorud  tl)i> 

uii  fti  rhf  Winu-r  Solstice,  iiiidrr  tlie  flffiire  of  an  inf^int. 

Thr  iniugc  of  Ihv  Ki^^n  in  which  each  of  the  four  sciisoas  codi' 

need.  Irccamc  th«  form  under  vhich  va^i  ti^nrcd  the  Sun  of  that 

licnlar  ^-ftson.     The   Lion's  sVin  waa  worn  hynDPcnies;  the 

us  of  the  Bwll  adorned  the  forf'heud  of  ilnochus;  and  Iho  uu- 

aerpent  wound  Hi  long  folds  round  thu  Statue  of  Serapia. 

yearB  Iwforc  our  cm ;  whrn  thoee  Hi^iis  c-orrespuntU-d  with 

cnmrni-m^'mtnte  of  tin;  HeuaunK.     Wlicn  other  cciiHtcllulions 

ed  thctn  at  those  points,  by  means  of  the  prewsaion  of  the 

jainoiofi,  thoiic  altn)>iit<>a  were  rhnngMt    Thnn  tho  Ram  I'nr- 

the  horns  for  tbo  h<>tul  of  the  Sun,  under  the  name  of  Ju- 

Ammon.     He  wan  no  longer  born  cxpotted  tn  the  waters  of 

BMriiu,  like  Rarrlia!^  nor  eiielatpd  in  an  iim   like  the  God  Ca- 

qau;  bnt  in  ibe  Siables  of  Aiigeas  or  Ihe  Pelestial  Goat.    lie 

I  completed  his  trinmph,  moaoted  on  an  a&s,  in  the  coustella- 

on  Cancer,  which  ihen  occupied  the  Solstitial  point  of  Snmraer. 

(Wier  attributes  Uie  imager  of  the  Suu  burrowed  from  the  con- 

BlllaliunK  whioli,  by  their  rieing  and  sotting,  flxed  the  points  of 

•liartnrc  of  the  ywir,  and  th«r  coin  men  cemeuts  of  its  four  princi- 

IdiTiaiona 

ifiiA  tlie  Bull  and  afterward  IIr'  Kant  (called  by  the  Pernans 

m  Ijomh),  WBA  regarded  as  the  regenprnior  of  Xatiiro,  throngh 

!  unirtR  with  the  Sun,     Kaeh,  in  his  turn,  was  an  emblem  of  the 

I  Drerooming  the  winter  darknoss,  and  repairing'  the  dison^rv 

'Xtiorf.  which fvcry  year  was  rfgincrutt-d  under  thcSL-  Signs, 

Hcorpion  and  8iTjK-nt  uf  Aulumn  hiid  bruii^dit  u|xm  it 

.  diautcr.and  darkueit^  iMithmawue  rcprf»i-nted  sittiag 

ill;  and  (hiU  animal   was  an  image  of  Opirii*:  while  the 

■•k  Haeehaii  arm'-d  his  front  with  its  horns,  and  wns  pictnred 

illi  it*  tail  and  feet. 

'  Thi-  ('ontitMlations  al«<>  became  notcworihy  to  the  hnabandman, 
>bicii  hy  thfir  rising  »r  H-tti»g»  at  morning  or  evening,  indicated 


466  NOBAIS  AXD  DOGMA. 

the  coming  of  this  period  of  renewed  frnitfalness  and  new  li^Kik- 
Capella,  or  the  kid  Araallbea,  whose  horn  is  called  that  of  abn-^cnu- 
dance.  and  whose  place  is  orer  the  equinoctijU  point,  or  Taan^c:-VUB', 
and  the  I'leiados,  that  long  indicated  the  Seasons,  and  gave  rise  ^to 
a  maltitudb  of  poetic  fables,  were  the  most  obserred  and  most  ceC^selft- 
br.it<fd  in  aaciquitv. 

The  original  Roman  year  commenced  at  the  Vernal  equintrz*  joj. 
July  was  formerly  calKd  Qui»iiU$,  the  5th  month,  and  Angi«L*~tut 
Sextilif,  the  Gth,  ao  September  is  still  the  7th  month,  October  tE-^'the  , 
8th,  and  so  un.  The  Persians  commenced  their  year  at  the  saiaiiK'.me 
time,  and  celebrated  iheir  great  feast  of  Xeuronz  when  the  Str-*-  -na 
entered  Aries  and  the  Constellation  Peraens  rose, — Perseua,  wWI  ~*1«> 
first  brought  down  to  earth  the  heavenly  fire  consecrated  in  ti«^^-**i' 
temples :-  and  all  the  ceremonies  then  practised  reminded  men  c^  of 
the  renoratioii  of  Xature  and  the  triumph  of  Ormuzd,  the  Ligh*'"^^*" 
God,  over  tlie  powers  of  Darkness  and  Ahriman  their  Cbie£ 

The  Legislator  of  the  Jews  fixed  the  commencement  of  the^»  -*^ 
year  in  the  month  Xiean,  at  the  Vernal  Equinox,  at  which  seascr^^^oa 
the  Isratlitos  marched  out  of  Egypt  and  were  relieved  of  the:^^-**'' 
long  bondage ;  in  commemoration  of  wbich  Exodns,  they  ate  ttt— *  "** 
Paschal  Lamb  at  that  Equinox.     And  when  Bacchus  and  his  anii=*=*^'°'J 
had  long  marched  in  burning  deserts,  they  were  led  by  a  Lamb  c»     *^  **' 
Ram  into  beautiful  meadows,  and  to  the  Springs  that  watered  tlci^  * 
Temple  of  Jupiter  Animon.     Fur,  to  the  Arabs  and  Ethiopiaui X****^ 
whose  great  Divinity  liacchus  was,  nothing  was  so  perfect  a  tjpcj!"^"?*^ 
of  Elysium  as  a  Country  abounding  in  springs  and  rivulets. 

Orion,  on  the  same  meridian  with  the  Stars  of  Taurus,  died  ot<^     -*" 
the  sting  of  ihc  celestial  Scorpion,  that  rises  when  he  sets;  a^        * 
dies  the  Bull  of  Mithras  in  autumn  :  and  in  the  Stars  that  corres''^'*^"^ 
Hpond  with  the  autumnal  equinox  we  find  those  malevolent  genft-*^*^*^ 
that  ever  war  against  tiie  Principle  of  good,  and  that  take  fron*:**^''^ 
the  Sim  and  the  Heavens  the  fruit-prodncing  power  that  the^-^-*-*    ' 
communicate  to  the  earth. 

With  the  vernal  equino.v,  dear  to  the  sailor  as  to  the  hnsband-t>  '■*'  ' 
man,  came  the  Stars  that,  with  the  Sun,  open  navigation,  and  rul»-t  *-*" 
the  stormy  Seas.    Tiien  the  Twins  plunge  into  the  solar  fires,  ot<:>     "^ 
disappear  at  setting,  going  down  with  the  Sun  into  the  bosom  ofti  *i:»oi 
the  waters.    And  these  tutelary  Divinities  of  mariners,  the  Dios--^*^*" 
curi  or  Chief  Cabiri  of  Samothrace,  sailed  with  Jason  to  posses*  ^^-^^ 
themselves  of  the  golden-fleeced  ram,  or  Aries,  whose  rising  in  th^  -*■■ 


KVIGHT   OF  THB   BBAZEK'  SERPEtiT. 


u: 


_  annonnwd  the  Sim's  entry  info  Taunis,  when  tlic  Ser- 
pcnt-bcnrpr  Jason  row  in  the  eveoiiig,  aiul,  in  aspect  with  tlie 
Di<i«cari,  \xu  dfcraed  ttieir  brother.     And  Orion,  son  of  Ncptnne, 

Bi  mort  pofent  coulroller  of  (he   tcnipt-a I- tortured  owan,  an- 
Diicing  eoiiietiiuoB  calm  sad  sometimc-s  t»>mptai,  rose  after  T»a- 
ra*,  rpjciicing  in  the  forohcud  of  the  new  year. 

Tile  Siirntner  Su1stici>  vtas  no!  lusii  mii  ini]>tirtmit  point  i it  the 
Bnn's  march  than  the  VortitU  E<iuituii,  cBpfciallv  to  tla-  Ugyp- 
tians,  to  irhotn  it  not  otilj  inarlci.-d  tho  rnd  and  torm  of  the  >□• 
ereosiag  length  of  the  iaye  nnd  of  Uiu  domimitivii  of  li;;ht,  and 
ihn  moTimum  of  tlu'  iStiu's  elevation;  but  uleo  tlio  nimtiai  reour- 
irenco  of  that  phc'QomeuoD  peculiar  to  K^ypt,  the  rising  of  the 
Kit4>.  whi<')),  eviTuci^nmpanrin)^  the  Sun  in  hit)  uoutsp,  schemed  to 
i-iM?  and  full  as  tJie  dav*  grew  longer  and  Hliorter,  being  lowest  at 
liie  WinUr  Solstice,  and  highest  at  that  of  Sumiu'vr.  Thus  the 
Sun  s<i-mtd  to  rcgiilnl*  Us  swelling;  and  the  time  of  his  arrival 
It  the  suUlilial  puiut  hciu^  tbut  of  the-  nnsl  rising  of  tht  Nile, 
ims  (olwtwl  by  rho  ■K;jyptinn8  na  the  Wpinninp  of  a  year  which 
!;hey  called  tlit!  Year  of  (rod,  antl  of  iho  Sotbiao  Period,  or  the 
;wriod  of  ^nlhis.  the  T>i>g-Star,  who,  rising  in  the  moniing,  fixpd 
.bat  cpiii'h;  so  imporrant  to  the  people  of  Kgrjit.  This  yrar  waa 
Itliio  cnllcd  the  Itcliac,  that  in  the  Solar  year,  and  the  Caaicnlar 

8r:  and  it  conAistt'd  of  tlirrfiliundrrd  nnd  eiUy-Gvc  duye,  wilh- 
inltrcalation ;  so  that,  at  tho  end  of  four  years,  or  of  fonr 
4>a  thrk>e  hnndml  and  sixty-fivo  days,  nmking  1460  davii,  it 
leeded  to  add  «.  <hiy,  lo  ranke  four  eompU-te  revolutions  of  the 
Jan.  To  contact  this,  noine  "Nalions  made  every  fourth  year  con- 
tet,  as  wr  dii  now,  of  .16ti  diiyg:  but  tho  Egyptianti  pn-fcm-d  to 
Hi  nothing  to  tlie  year  of  3t>5  days,  which,  at  the  end  of  120 
iWirs,  ur  of  30  timce  4  ycarp,  wu  short  .lO  days  or  a  month ;  that 
i  to  say,  it  requiivd  a  month  more  to  complete  the  120  revolutions 
•f  ehe  Stin,  thongli  BO  ntaoy  were  counted,  that  is,  ao  manyyoare. 
>r  courw  the  eomuKnoemenl  of  the  121st  year  would  not  eorre- 
pntid  with  the  Summer  .SoUtioe,  but  wonid  precede  it  by  a  month: 
<»  thai,  when  the  Sun  arrired  nl  the  Solstitial  point  whean:  ho  at 
Intt  pet  (inl,  and  whereio  ho  must  necdH  return,  to  make  in  rwility 
no  yuan,  or  IVH) complete  revolntione,  lhcBr£t  month'of  ttie  ISlst 
'«ttr  wootd  have  eudcd. 

I'hns,  ft"  thy  coinmi'ucoment  of  tho  year  went  buck  30  days 
try  130  yewB,  this  commencement  of  the  year,  continuing  to 


468 


■ORUA  AXD  OOOHA. 


recede,  wuulrl,  at  the  eiitt  of  12  times  120  ywire,  or  of  1-1 
ff'l  back  to  the  Solstitml  puiut,  or  primitJTc  poiol  of  deporturo  c 
UiL-  (icriiMl  Till-  Sim  would  Ihi-n  Uhvc  madi-  but  H59  ix-vululioij) 
tbungli  I-ISO  Win-  couDt<.*d ;  Uj  makv  up  wkicb,  a  yctu'  more  wuJk 
need  to  Ik-  «dd>!d.  So  tbut  the  Suu  would  not  have  made  hU  L-400 
rerohttions  until  the  end  of  I4til  y<-iu-»  of  365  days  eacb,^4qi^ 
revolurioQ  b^iDg  in  roalil;  aot,  305  du}-£  uxuctly,  but  3<U^ 

This  period  of  1401  years,  enoli  of  3fA  ditys,  bringing  luck  Uie 
comnu-nn-mcnt  uf  tlio  >Sotit)'  yi'Ar  U>  tbi;  SotHtitiuI  point,  ti  tlio 
riMUg  of  Sirius,  after  UQO  comiilvte  Solar  revvlutions,  wm  calW 
in  Kgypt  the  Solkiiie  period,  the  jioint  of  dopurtuw  whpiwf  m 
Ibe  Summei'  Solstice,  lirst  ufcupit-d  bj  Iho  Uou  nnd  ufti-ruinl  i>< 
Cancer,  tinder  which  sign  is  Sirius,  which  opi'ued  the  jierioii  h 
was.  svj's  Porphyry,  at  tins  SoUliliiil  New  Mood,  aoeompiuiinl  \>J 
the  rilling  uf  ^(;th  or  the  Dog>St»r.  that  tJic  beginning  of  the  jrtt 
was  lixed,  and  tliat  of  tlie  gi-uenitiou  uf  oU  tkiags,  or,  aa  it  ^tf' 
Uiti  uatiil  lionr  of  tht!  worl'l. 

Kol.  Sirius  alone  dt'tcrmiui-'d  Ibe  jwriod  of  tb«  rising  of  ibe  SiV'- 
Aqitai'ius,  hli)  uru,  and  the  tiCruatu  tlowing  from  it,  in  ujipufiiJi* 
to  the  sign  of  iho  Summer  Solstice  thon  occupied  by  the  Sm.  I 
o])cni-d  in  the  evening  the  march  of  Night,  and  n.-miT-d  tint  ft"  , 
Moon  in  hid  ciiji.  Above  him  and  with  him  ro«u  t)io  fett  of  P^ 
Mm,  struek  nhcn-witb  the  waters  flow  forth  tliat  th«  Vv* 
drink.  ThL-  Lion  and  th<'  Dog,  indicating,  were  KtipfMited  toeatw 
the  ianndauion,  and  so  were  woi-»bipped.  While  ihe  Snn  [W*J 
Uirongh  Leo,  the  waters  doubled  their  dcplli ;  and  the  lucrvd  ht^ 
tains  poured  thf  ir  atreams  through  the  hcudM  of  lions.  Uji^ 
ri»)i)g  betwwi)  Sirins  and  Ijco,  extended  uiidfr  three  fiigiifc  ^^ 
head  roee  with  Cancer,  and  its  tail  with  the  fwt  of  the  Viri,nii  "i^ 
tbo  beginning  of  Librii;  und  tlio  inundation  ooatinaed  wkikll" 
Sua  pused  along  its  whoW  extent. 

Tbo  Buccuftiive  contest  of  light  and  darkneM  for  the  po«e«» 
of  the  lunar  disk,  each  being  by  turns  victor  and  van<(iiiAli>-ii,(^' 
actly  rvoetublcd  wliuL  [xidsed  upon  tlie  eartli  by  the  uctiou  ortlw 
Snn  and  bis  jourucyd  from  one  l^oletice  to  the  other.  T]vi  \nwi) 
roroluLion  pn.'«t-ntt^  tiie  tuinm  periudit  of  liglit  and  darkoM  *> 
the  yuar,  and  wiu  llie  object  of  iht  luime  religious  fleiionj.  Abo« 
the  Moon,  I'liny  said,  everything  is  pure,  sod  Hllcd  with  ctenil 
ligbL  Thert!  cuds  the  coiiu  of  uhntlow  which  the  earth  projetU* 
9ud  wbitih  pn>duuc«  night j  there  eud«  llie  tiujoBru  uf  DigblM^ 


KNIGHT  OF  TDB  DRAKEK  SKRPBKT. 


4G'J 


•larkneK;  to  it  thv  air  extends ;  but  there  wo  cater  tbe  pare  anb- 

The  ^Ifivptmns  nssignflil   to  the  Moon  tlip  dt-miur^c  or  creative 

fcrceof  ()siri»,  who  united  liimself  to  lier  in  tlie  s]miig,  when  the 

Sao  communicstecl  to  her  the  principles  of  gvncnition  wliicli  she 

sAcrr&nl  dietutminiitcd  in  tlir  ui'r  iind  nil  thi-  oU'ni<'nt&    And  Ch« 

J     PmUna  coneidcn"d  ilio  Slutrn  lu  ituM.'  Utn  imprvgnatcd  by  thi- 

Hpelwltal  Bull,  flr^  or  the  signs  of  spring.     In  itll  ugce,  tlic  Moon 

^^■^veii?uj>|)>»!>.-d  to  havo  great  infliieno-  upon  vegelatioii,  and  tho 

^Hft  ind  ^'ixiwlb  of  anirnnU;  nnd  tli<-  bi-lit-f  is  M  widely  enter* 

UirkI  DOW  as  ever,  and  thni  infliirnceregiinUdiiB  amyBCerloiig  und 

,  ibrijilir-ahle  ont'.    Not  the  at-InilnghTs  alnnc,  hnt  \iiliinilists  like 

friiov,  riiili'9t>ph«r8  like  Plulivi-cb  and  Cicvro,  Tticolwgiaiia  likv  the 

plian  Priests,  and  MeUphysicians  liko  ProcUis,  believed  Qrmly 

il  these  lunar  iuQufuoei 

"TIm!  Egyptians,"  Kijis  Piodwnia  Siculiis,  "ucknawlodgt'd  two 

put  Gods,  the  Sun  und  Moon,  or  Osiris  uiid  Wis,  who  govern  tlio 

Vorid  sod  rcjKtilatf  it«  ad  mini  at  rut  ion  bv  tin-  dii^pi-inuitiun  of  the 

nuniu,. .  .Such  ie  the  initure  of  lIk-^l-  two  grnit  UiviuitJL-d,  that 

bey  inprpss  nn  actire  and  feonndating  t'orne,  by  which  tlic  gene- 

fniioBof  beingg  id  efP'oted;  the  Sim.  by  hont  and  that  spiritual 

cipic  that  furms  tlie  brenth  of  the  winds  ;  thf  Moon  by  humid- 

nd  diyness;  and  both  by  the  forces  of  the  air  which  they 

Hire  in  L-omnion.     Ry  this  beneficial  influence  ercrythiugia  bont, 

^p***.  luiil  vegetates.     Whcrcftnv  tliis  wbolu  huge  body,  in  which 

utUin-  resides,  is  muiutaincd  by  the  combined  action  of  the  Situ 

«ii!  M.K»n,  and  tlitir  Bve  qiialitiea, — the  principles  fl]>iritual,  Gery, 

%.  humid,  and  airy.'* 

Sn  Ave  primitive  powers,  elements,  or  elementary  qiialilies.  are 

toited  with  the  Sun  and  Moon  in  the  Indian  theology, — air,  spirit, 

ktiwfttcr.  and  earth  ;  and  the  same  five  elements  are  recognised 

'Uie  Cliineee.    The  Pb<£niciaus,  like  the  Egyptians,  regarded 

SuQ  and  Mooa  and  Stara  as  sule  causes  of  geuerattun  and 

p^Mnieiiun  her«  below. 

The  KcKin,  like  the  Sun.  changed  continually  Ihi?  track  in  which 
tllp  ctoettcd  the  Ilearene.  moving  ever  to  and  fro  between  Ihc  upper 
■fill  tuwer  limits  of  thu  Zodiac;  and  her  diffetvut  |)luce»,  phiues, 
9ti  itpeotA  there,  and  her  relations  with  the  Suq  and  the  ooiutel- 
Itfiaiiii,  have  been  a  fmitful  Bource  of  mythological  tnh\ea. 
All  tbi>  plaaetH  bad  what  astrology  termed  their  houtes,  in  the 


470 


MORAI^  AND  DOQHA. 


ZodiiLC  Tbc  Uoiue  of  the  Sun  was  in  Leo,  and  that  of  tbe  Mi 
in  Ciinnrr.  Each  other  planet  bad  two  si^s ;  Mercurjr  had  Gcni. 
nnd  Virgo;  Venus,  Tmirna  and  I.iLm;  Mars,  Aries  au4  Swrj'; 
.lupiter,  Pisces  and  Sagittarius;  aiui  Siitiirn,  Aqiinriae  aniKV 
ricomus.  yrom  this  ilistrihnlion  of  Ibe  sigos  aJeo  came  miuf 
mvlholngicut  Rmhlems  and  fables ;  tw  also  man;  came  tmta  \hc  (tbott 
of  cxnltaiinii  of  the  ))laiu-ts.  Diaiiu  of  Eiibesus,  Ibe  Uoun,  won  lie 
imago  of  a  crali  on  licr  boeoin,  Wciliimi  in  tliat  ejgn  wax  tbo  \lmi 
doinicil ;  and  lions  bore  up  the  thrt^no  of  llurus,  th«  E^fuu 
Apollo,  lh«>  Sun  p(T«:oniflcd,  for  a  like  roiwon  :  while  Ibv  £j>j]iiiaui 
conseorat«d  the  tmirifunu  sciiruhatiui  tothoMoon,  bi-ciiuee  ^e  baJ 
her  place  of  exaltation  in  Tnurus  ;  and  for  the  same  reasoo  Uh* 
cnrjr  ie  snid  to  liaTe  presented  his  with  a  helmet  like  a  boITi 
head. 

A  further  division  of  tht  Zodiac  irus  of  each  sign  inlv  Ibm 
parts,  of  10"  each,  cnllt^d  D«cans,  or,  in  th«  whuk-  Zodiac,  36  puti, 
among  wliich  tbi*  n_>vt<u  plunt'ts  wi-rc  upporlionL-d  iinotr.  liduif i pluct 
liaring  an  equal  uunibi-rof  Dfcaus,  except  the  Ilrat,  wbicU,  opa* 
in^  fi'Dil  closing'  Uie  eL-nce  of  planele  five  timee  reiieated,  DCotA' 
rily  had  unv  IK-i-an  muR- than  the  otbera  This  ^uUlivijtoiiW 
not  iavenlcd  until  nlU^r  Arieti  0|KUcd  tbe  venml  equinox ; 
accordin>;iy  Mm^,  having  hia  houao  in  Aries,  ujiens  the  R'nM 
d^-aiiR  and  closes  it ;  tho  planele  fullowiiig  eacd  other,  die  U 
insncccssion,  in  the  folloning  order,  Man,  the  >5tin,  Vvaus, 
CDrjr,  the  Moon,  Saiiiru,  Jupiter,  Mnni,  etc;  so  Ihnt  to  cocb  ii|l> 
areB6Bignod  IhroL-  plane!*,  each  occapjing  10  degrees,  'htn^ 
Htctm  &  God  or  (leiiiue  ivM  OMigncd,  making  thirtr-iii  b  A 
one  of  whom,  the  ChiiWeans  said,  raime  down  uptm  earth  evert  K" 
days,  rortiainod  80  many  da vr,  and  re-ascrndcd  tn  Heaven  Tii» 
diriaiou  is  found  on  the  Indian  sphere,  the  IVraijiD,  and  that  IW- 
baric  one  which  Abcn  Dstra  dcAeribcs.  Kucb  genius  of  tl)o  Vtx*^ 
bad  u  name  and  special  chaiBctvrifitics.  TIk-t  concur  andaid  >b  >^ 
elTectd  produced  bj  tbe  Sun,  Moon,  and  other  planets  diarged  nib 
tho  admiuiatraiion  of  the  world:  and  the  doctTine  in  rvgan)  >• 
them,  secret  and  august  as  it  waa  held,  wan  oon»ide-ri-d  «f  li* 
gravest  importane* ;  and  it«  principles.  Firmirui  says.  Wfre  Ml 
entmiiled  b;  (lie  ancients,  inspired  as  they  were  by  the  Drityi  K* 
any  but  the  initiates,  and  to  them  only  with  great  KSone,aDd  ■ 
kind  of  fear,  and  vb<-n  cautiously  enveloped  with  an  ofaccaninli 
that  they  might  not  come  to  be  known  by  the  profanft 


I 


KStOQT   OP  TUB  BBAZEN  SF.R1>E!<T. 


471 


With  these  Pccana  werr  connected  thejiaraiuUelliftM  or  those  gtAra 
lititU  of  tli<!  £(.Klinc.  that  rise  and  set  at  tbo  same  raoincnt  vith 
IB  B^'Tf-nil  ilirUioiis  of  lO'  i>rcsch  sign.  As  there  wore  ancicnllr 
llj  furty-i'iglit  (Hlc&siiiJ  figures  or  cou^tvltatious,  of  uhioli  twclvw 
ere  in  the  Zodiac,  it  rollows  tliat  there  were,  ontade  of  th« 
lkIi'iic,  thirty-six  other  iLnt^riimis,  parui]uti-lh>ii8  of  the  scTtral 
iv-six  Dpcaiifi.  For  exiimplc,  hb  when  Capricorn  act.,  Sirius 
Prticyou,  or  Canis  Major  and  Caoia  Minor,  ri»e,  they  were  thv 
ttellous  of  Capricorn,  thongh  at  a  groat  dislitnce  from  it  in 
!«  huan-ii«.  'Hio  fiauig  of  Canocr  was  known  Crum  lim  celling 
r  CoroQu  Borvalis  and  the  rislDg  of  the  Qn-at  and  LitUe  Dog. 
B  Lhn.i>  [lamuati-lloiiH. 

Tho  riainga  uud  si-ttiugaof  the  Stars  are  ulwars  spoken  of  a« 
mncotcd  irith  rhe  Hau.  In  thai  counectiun  there  are  three  kinds 
**  thoni.  C(i«tni?al,  nclironicii],  and  hcliiu'iil.  iinportntit  to  bo  <lifl- 
nuiiisheii  li_j*  all  who  w..nUl  iindorstiiiul  tliist  imcicni  li-Arning. 

When  unr  Star  riDea  or  nets  vith  thn  sume  degree  of  tho  aamo 
gn  of  till-  Zodiac  Ihut  the  Sun  occupies  ut  tho  titno,  it  xitee  and 
itstimnitiirn'oiisl^v  with  the  •Sun,  and  this  i^  termed  ri^ng  or  set- 
ng  eomnieailtf;  hut  u  eiur  that  so  ivsee  und  seta  can  uovcr  be 
ca.  on  account  of  Uiu  light  that  precedes,  and  ie  left  l>chi»d  hr 
t«  Sau.  tt  is  therefore  oectsaiTy,  in  order  to  knov  his  plaf'o 
fljthv  Zixliuc,  to  olMwrtu  stars  that  rise  jnst  before  or  set  jutil- 
Brhiin. 

A  Stjtr  that  is  in  the  i>aiit  when  niglit  commenoef,  and  in  tlie 
eit  wbpn  it  rndi!,  is  imid  hi  neo  and  set  ackroaicaUy.  A  Star  fo 
arin^  or  Bftting  was  in  OfifiositioH  to  the  Sun,  rising  at  ilio  end  uf 
*'<'niiig  Iwihght,  and  eelting  at  tlic  K'giuning  of  morning  twilight, 
a d  lhi«  hupptnvd  to  each  Star  but  once  a  year, bfcnnee  the  Sun 
«jtM  from  West  u>  >:n*t,  with  reference  l*>  the  StJirs,  one  degn'c 
c3ay. 

IFlirti  a  Star  riHe?  as  night  ends  in  the  morning,  or  Bel4  aa  night 
•■mmrnocji  in  th«;  evening,  it  is  said  to  rise  or  set  heliamUjf, 
i<au»«;  the  iSun  {flrlioe)  eecms  to  touch  it  vith  his  himinons 
III  -l  Inro.  A  Star  tbtii^  rc-d]>pcjirs  »ltt^r  a  disitppoaniuce,  oltcn. 
-  v.  ral  months,  and  thenceforward  it  rises  an  honr  earhcr  ouch 
^J.  grailiiallf  emerging  fixim  tlie  Sun's  rays,  until  at  the  end  of 
I  Try  months  it  prect'dea  (he  Sun  six  hours,  and  rises  at  midnight. 
Btar  ttuXa  heliocally.  when  no  longer  remaining  visible  abore  the 
Otitero  horiioo  after  i^uusi't,  the  day  arrives  when  they  ceaae  to 


472  UORALS   AND   DOGMA. 

be  Been  setting  in  the  West.  Tbey  so  remain  invisible,  nuti!  the 
Sun  passes  so  far  to  the  Eustward  aa  not  to  eclipse  tbem  with  hii 
light;  and  then  they  rc-appoar,  but  in  the  East,  aboat  anhonr 
and  a  half  before  suurise:  and  this  is  their  heliacal  riaicg.  la 
this  interval,  the  cosmical  rising  and  setting  take  place. 

Besides  the  relations  uf  the  constellations  and  their  panmatel- 
luns  with  the  houses  and  places  of  exaltation  of  the  Planets,  and 
with  their  pluces  in  the  respective  Signs  and  Decans,  the  Stan 
were  supposed  to  produce  different  effects  according  as  they  Me 
or  set,  and  according  as  tbey  did  so  either  cosniically,achn)ni(»UT, 
or  heliscalty ;  and  also  according  to  the.  different  seasons  of  the 
year  iu  which  these  phenomena  occurred;  and  these  differeucn 
were  carefully  marked  on  the  old  Calendars;  and  many  things  in 
tlie  ancient  allegorit^s  are  referable  to  tbem. 

Another  and  most  important  division  of  the  Stars  was  into 
good  and  bad,  beneficent  and  malevolent.  With  the  PerBiaDi,the 
former,  of  the  Zodiacal  Constellations,  were  from  Aries  toViiio, 
inclusive  ;  and  the  latter  from  Libra  to  Pisces,  inclusive.  EaM 
the  good  Angels  and  Genii,  and  the  bad  Angels,  Devs,  EvU  Oaca, 
Devils,  Fallen  Angels,  Titans,  and  Giants  of  the  Mythology.  "Bu 
other  tbirty-six  Constellations  were  equally  divided,  eightecD  <n 
each  side,  or,  with  those  of  the  Zodiac,  twenty-four. 

Thns  the  symbolic  i^gg,  that  issued  from  the  month  offliB 
invisible  Egyptian  God  Kkeph  ;  known  iu  the  Grecian  Mysteria 
us  the  Orphic  l^gg;  from  which  issued  the  God  Chukono  of  the 
CoreBiuiis,  and  the  Egyptian  Osiris,  and  Phases,  God  and  Pfin* 
ciple'of  Light;  from  winch,  broken  by  the  Sacred  Bull  oftte 
Japunese,  the  world  emerged  ;  and  which  the  Greeks  placed  at  the 
leet  of  Bacchcs  Talhi-cohsus;  the  Magian  Egg  of  OEKtriD, 
from  which  cume  the  Amsbaspands  and  Devs;  was  divided  into 
iwo  halves,  and  equally  api)ortioned  between  the  Good  and  Evil 
Constellations  and  Angels.  Those  of  Spring,  as  for  example  Ari*s 
imd  Taurus,  Auriga  and  Capella,  were  the  beneficent  stars;  >n^ 
those  of  Aniumn,  as  the  Balance,  Scorpio,  the  Serpent  of  Ophio* 
CU8,  and  the  Dragon  of  llie  Hcsperides,  were  types  and  Bnbiectaof 
the  Evil  Principle,  and  regarded  as  mak-volent  causes  of  th«  »' 
effects  experienced  in  autumn  and  winter.  Thus  are  esplw''*'^ 
the  mysteries  of  the  joui-neyings  of  the  human  soul  throngh  "'* 
spheres,  when  it  descends  to  the  earth  by  the  Sign  of  the  Serpeotr 
and  returns  to  the  Empire  of  light  by  that  of  the  Lamb  or  BnU- 


2K10HT  OF  THE  BKAZKN  8ERPEST. 


4:3 


Iht  creative  actii>u  of  Ui-avuu  uos  mtuiifcsU.'tl,  nnt]  all  iU  de- 

niiurgic  eucrgy  developed,  nioaC  of  all  at  tbe  Tera&l  et^tiinox,  to 

tbrii  tettt  all  LUe  fables  tlmt  typify  tlie  rictorj  or  Light  over 

f'JhrfcDcw,  bj  the  triumpLs  of  Jui>it«i',  Oi<iniei,Orrniiiid,  luid  Apollo. 

Mvnyi  the  ti-iunipliaiit  Gud  takes  tbe  firm  of  tbe  Bull,  tht:  Itatn, 

orUieLamb.    Then  Jiipitt-T  wn-ats  frum  TyplioubiiitUuiidorbuItj, 

uTnliicti  ihat  malignant  Detly  had  puii(st£iii.^d  hiiiisi'lf  duriug  Uit> 

■ikUr.    Theu  the  Qud  of  liiglit  overwheltne  hi.s  fm;,  pictured  as  ii 

bn^L-  SerpeiiL     Then  Winter  cuds;  the  Sun,  se^to'd  au  the  Uull 

Md  wconipauied  by  Orion^  l«liuci-e  in  the  He&vena.      All  uature 

ivjijfx-fl  lit  the  Tictory;  uud  Order  and  Harmony  are  everywhere 

K'-i^labtished,  in  place  of  tbe  dire  cunfiuiun  Lbut  reigned  wliilu 

^uomy  Tj'phuii   domiueered,  and    Ahrimua    prevailed    against 

OniBad. 

The  nuivcreal  Soul  of  tbi;  World,  niotivL-  powL-r  of  llciivcn  and 
<4  lli«?  Sphcrrs,  it  wad  hL':Id,  cxltuIm'!)  it«  cruativc  (.'ncrgy  chiefly 
Uiraiigh  tho  medium  of  the  Sun,  during  bis  revolution  along  tliv 
ngtii  of  tbe  Zodiac,  with  which  signs  unit«  tho  puraiiutollond  thitt 
RMliiy  choir  inllucDcc,  and  concur  in  ftiriii^hiog  ihc  symbolic  nt- 
tribiite«  of  the  Great  Luminary  that  re^nlat'-s  Xaturt^  and  ia  iho 
d(T»*ilary  of  her  greatest  powers.  The  action  of  this  TJniverattl 
&ol  of  tJie  World  is  diaplayed  in  the  moyementa  of  the  Spbcree, 
md  tbovt  all  in  ibat  of  tb<;  Snii,  in  tbe  successions  of  tho  haiugs 
«Dd  HtUngv  of  thti  Stars,  uihI  Iu  tbeir  periodieiil  returns.  By  tbesa 
weipliinable  all  tbe  tnelainorpbudesof  that  Soul,  persoaiiied  u 
•lupiieT.  us  Biux-hui,  aa  Vieihnu,  or  us  Buddha,  and  all  the  vnrioii» 
ributci  ascribed  to  it;  and  also  tbe  worship  uf  those  aaioials 
.  ireni  coiuecratod  iu  the  uncictit  Tcmpk-ti,  rcpreaentutives  on 
th  of  tbe  C'vle^tial  Signs,  and  aupiKiai-d  lo  n-ocivf  by  Imniintid- 
from  thi-m  the  rays  and  eminatiooe  which  in  ibom  Sow  from 
'  Univeiail  SodL 

All  tbe  old  Adorers  of  Kainre,  the  Theolojrinns,  A»troIog«r8,and 
a«  well  as  the  most  di^tingutgbed  I'b ilo^nphers,  supposed 
tint  tbe  Stars  were  ao  man;  animivted  and  int^-lligent  beings,  or 
Mtnuil  bodies,  uctivfl  causes  of  cfTect  here  below,  auimaled  by  a 
rbg  principle,  and  directed  by  an  intelligenrc  that  was  itself  but 
emnnatioD  from  and  a  pail;  of  tbe  bftt  and  univi^raal  iiit«l- 
oT  tbe  world:  and  wi>  llnd  in  tho  hicrnrehieul  ord^r  and 
dlttribation  of  tbeir  etemul  and  divine  Tul<-lligeuce«,  kuuwo  by 
1^  DamM  otOuds,  Angvls,  and  Qeaii>  the  aume  distributtoos  and 


474  HOBALS   AKD  DOQXA. 

the  same  diyisiona  as  those  by  which  the  ancients  divided  theiM- 
bie  uniTerse  and  distributed  its  parts.  And  the  iUmone  divijioiu 
by  seven  and  by  twelve,  appertaining  to  the  planets  and  the  signi 
of  the  zodiac,  is  everywhere  fonnd  in  the  hierarchical  onlet 
of  the  Oods,  the  Angels,  and  the  other  Ministers  that  are  tiie  . 
depositaiies  of  that  Divine  Force  which  moves  and  rules  the 
■world. 

These,  and  the  other  Intelligences  assigned  to  the  other  Stan^ 
have  absolute  dominion  overall  parts  of  Nature;  over  the  element^ 
the  animal  and  vegetable  kingdoms,  over  man  and  all  his  actioDS 
over  hie  virtues  and  vices,  and  over  good  and  evil,  which diridebe- 
tween  them  his  life.     Tlie  passions  of  his  soul  and  the  mal»di« 
of  his  body, — these  and  the  entire  man  are  dependent  onthehav 
eus  and  the  gttnii  that  there  inhabit,  who  preside  at  his  birtfa,Gon- 
trol  his  fortunes  during  life,  and  receive  his  soul  or  active  uid 
intelligent  part  when  it  is  to  be  re-united  to  the  pure  life  of  the 
lofty  Stars.     And  all  tlirough  the  great  body  of  the  world  aiedii- 
seminated  portions  of  the  universal  Soul,  impressing  movementon 
everything  that  seems  to  move  of  itself,  giving  life  to  the  plMl* 
and  trees,  directing  by  a  regular  and  settled  ^lau  the  organization 
and  development  of  their  germs,  imparting  constant  mobiVt]r  to 
the  running  waters  and  maintnining  their  eternal  motion,  impfl- 
ing  the  winds  and  changing  their  direction  or  stilling  them,  cas- 
ing and  arousing  the  ocean,  unchaining  the  storms,  pouring  ont 
the  fires  of  volcanoes,  or  with  earthquakes  shaking  the  roots  ol 
huge  mountains  and  the  foundations  of  vast  continents;  bymt*"' 
of  a  force  that,  belonging  to  Nature,  is  a  mystery  to  man. 

And  these  invisible  Intelligences,  like  the  stars,  are  marshall^ 
in  two  great  divisions,  under  the  banners  of  the  two  Principles  o' 
Good  and  Evil,  Light  and  Darkness;  under  Ormuzd  and  Ahrina*"' 
Osiris  and  Typliou.  The  Evil  Principle  was  the  motive  power  "' 
brute  matter;  and  it,  personified  as  Ahriman  and  Typhon,  had-  '** 
hosts  and  armies  of  Devs  and  Genii,  Fallen  Angels  and  Mai*'''''*' 
lent  Spirits,  who  waged  continual  war  with  the  Good  Principle,  "*' 
Principle  of  Empyreal  Light  and  Splendor,  Osiris,  Ormnzd,  J"«^P^ 
ter  or  Diouusos,  with  hie  bright  hosts  of  Amshaspands,  Ik*** 
Angels,  and  Arcliangels;  a  warfare  that  goes  on  firom  birth  i*** 
death,  in  the  soul  of  every  man  that  lives. 

We  have  heretofore,  in  the  24th  Degree,  recited  the  principal      ] 
cidents  in  the  legend  of  Osiris  and  Isis,  and  it  remains  but  to  p^^^ 


KNIGHT    OF  THB   BRAZEN   8EBPKNT. 


475 


»t  plieoODietift  which   it   has  ^oaxerU-H  into 
al  ficU. 

1.  &L  Lhc  vernal  eqiiiuux.  wita  the  fruit-vompelliu^'  «tar 
warmth  provoki-il  geuoratiori  and  pourwl  o]Jon  thesuh- 
'Id  all  tiie  blesaitigs  or  Ileuveii;  the  bi-nelicent  Qod, 
nine  of  nmvcrsal  vegotatioa,  tbat  comtniiniciitcd  lo  the 
aovr  activity,  and  stirii  her  grsiit  heart,  long  chilled  by 
bis  ri'ueU,  until  fruiu  bt^r  husom  hunt  all  the  greeiiuMS 
]e  itf  epriii^,  uiniiiiig  her  r^oice  in  tcafy  forests  and 
IS  aud  fluwort'nuinclk-d  rnvtulund,  and  lhc  prumiiic  of 
JMps  cff  grain  and  fniittt  und   pur]>li-  gmitce  in  Ihdr 

ffm  cull«(l  OsiriiL,  Hnsbnttd  of  Isis,  God  of  CuUiTatioa 
lotor  «f  Men,  pouring  on  them  and  on  th«  mrth  the 
icsingii  within  thu  giftoT  the  Divinity.  Opposed  tu  hlni 
[)D.  his  antagonist  in  the  Egyptian  myihotog^-,  as 
ru  the  (Iw  i>r  Ormuzd,  the  Goud  I'rincipiv,  in  ibe  the- 
:  I'orsijins. 

HMibiunuof  G^ptiutd  EtJiiopia,  as  Diodonia  Siculaa 
^  jn  the  Ilearcnti  tno  first  eternal  causes  of  things, 
ilit'g,  ont<  lhi<  Sun,  whom  they  called  Osiris,  and  tho 
\a>m,  whum  ih^y  called  Isia  ;  and  these  they  considered 
of  all  the  generations  of  eartlt.  Thia  idea,  we  loam 
lilts,  wiia  ihe  fiune  ua  thut  uf  the  Pho^uic-iaiij.  On  these 
rinitics  tho  atlmiiii^lralion  uf  the  Tvorld  it«pend«d> 
lies  received  from  theni  their  outirialinietit  and 
Huniiul  revolution  whioh  tlx-y  controlled,  and 
into  which  it  wiia  divided, 
id  lals,  it  was  held,  wore  owing  civiliuitiou,  tli« 
Pl^riculttire.  Uw».  arts  uf  all  kind*,  religions  worohip, 
B  Invention  of  lettore,  astrunoniy.  tho  gyiunnstic  arts, 
;  and  tbue  they  wcro  the  nnivcnsul  bencluutora.  Osiris 
loinliie  the  cuiiDtried  which  he  pas^d  through,  and 
>U!  tu  them  his  vuluabk  diitcuverit-'xi,  II«  built  cities, 
men  to  cultivate  Iho  earth.  Wbout  and  wine  wen  Lis 
ta  lo  men.  Europe,  Aula,  and  Africa  partook  of  the 
hich  he  comnjuHictttwl,  iind  the  most  n-moie  regions  of 
Blwred  him,  and  olaiini-d  him  asuuv  of  their  great  God& 
t  learned  bow  'L'yphou,  hi;i  brutht-r,  ik-w  him.  Hia  body 
jieoosr  all  of  whioli  were  oollested  by  leis,  except  his 


476 


1I0RAL8  JkND   DOOIU. 


organs  of  generation,  which  had  been  thrown  into  and  derointdia 
the  waters  of  the  river  Ihat  eTerr  yesrfertiliBctl  B^rp'-  Tlwotttf 
portions  were  hiiru-d  b_v  Isi?,  mid  over  them  eho  erected  a  UMk 
'rhcrpftfU>r  she  remained  3ins:!e,lniKliRg  berBnbjectsirith  bleffing). 
She  cured  the  sick,  rc0t«n>d  eight  to  the  blind,  made  the  ]itnlrti> 
whole,  and  even  niiscd  the  d^'ud.  From  her  nonis  or  Apob 
learned  divination  and  tlic  sciency  of  uiedicini^. 

Thu«  the  Kgypliuns  pictnrt-d  the  beneficent  action  of  tlictfg 
luRiinarit'^  tiiut,  from    the  bu»iin  of  the  elcnienl«,  produMl  dl 
auimaltf  and  men,  luid  nil  bodiu  that  arc  boro.  groir,  aiui  die  ii 
eternal  oirel?  of  gpnemtion  iind  deKtrtieiion  here  bolov. 

When  the  (^Vli-wliiil  Hull  opcneil  ihi-  n<?v  yeiir  at  the  vernal  n^ 
nox,  Ojiiri>.  united  with  the  Moon,  commuaicat^^  to  \kt  the  nil 
of  frniifulnesii  which  she  |iour4>]  upon  the  air,  and  tlierevilli  (•• 
pregnated  the  guni^nitire  iirinciph'S  which  gavv  activity  t»  aniv^ 
T^etfttion.  Apiii,  rcprcseutfrd  bja  bull,  wastlK  living  and  «eeiiU« 
imagfloflhe  Sun  or  Oeins,  when  in  union  with  Isia  or  tho  Mow 
at.  the  Teriml  (■<)[) iuos.ennoiirriiig  with  her  in  prvivoking  L-verriliijJ 
that  lives  to  generation.  TiiUconjiinction  of  the  Sun  with  thi'MoN 
at  the  Ternal  eqninox,  in  (he  constellation  Taurus,  re<|airad  tb( 
Bull  Api«  to  huve  on  his  slionid.-r  ii  mat'k  rcacniblin;;  thr*  CrMeail 
Moon.  And  the  fccnndatin;;  influence  of  th«M  two  luminaiieAftt 
ecpresaed  by  imngc«  t)mt  wonld  nnw  be  deemed  gross  and  todtBiBt 
lint  whi^'h  then  wen-  not  misiindt-'r^jlood. 

Everything  gi>od  in  Natiireromes  fnjni  Osiris, — order,  hariHiJl 
nnd  the  fuvonible  teni)KTatunr  of  the  Kciisnn*  and  celestial  peiiolfc 
I-'mra  T>iihon  come  tlie  atitnnv  p»ifKions  and  irirgnlir  inipnlM 
that  ngiUilu  Ihu  brute  luid  mnttriulpurt  uf  man;  raaUdiMof  t^ 
iKKly.  and  violent  sliocka  that  injure  the  health  and  denwipU* 
eygtem;  indoment  weather,  d<(nuig«ment  of  th«  seaioiu^  MJ 
ectipeos.  Oeiris  and  Tj-phon  were  the  Ormn«I  and  Ahriinaii 
the  Persians:  principles  of  good  nnd  evil,  of  light  and  darl 
ever  at  war  in  the  ndniinislratiou  of  the  universe. 

Osiris  WAS  Die  iiim^'e  of  geiit-ralive  power.     Thi»  was  expnHiJ 
by  his  ^mholic  statue?,  and  by  the  sign  into  which  he  enlvi 
the  vernal  eijninns.     lie  espociuily  dispensed  the  hnmid  pi 
of  Nature,  gpncnitivL>  element  of  all  things;  and  the  Nile  aiad 
moiiilure  were  n>ganled  aji  emHnalions  fVom  him,  without  ■ 
then- could  be  no  vcgcttttiun. 

That  Ooiriji  and  U\»  were  tli«  Sun  and  MooOr  i»  attcclcd  b; 


I 


ci^ 


Kink. 


KMQHT  OF  TUB  BRAZES'   SEItfRST. 


477 


t  wrilfrs;  by  Oio^^cni^s  T.aarnus,  Plntxrcli,  I.uciiin,  Suidns, 
iltiaK,  ^lartisnaH  (.'upella,  nnd  ntlicTS.  Iltx  puwpr  wiu4  t>yni- 
Iir  lui  Rye  o»pr  a  St^ptre.  The  Sun  waa  lermed  by  the 
thi*  Eyt-  or  Jnpiter,  utid  the  £ye  of  thv  World  ;  Rnd  hifi  is 
•Soiring  IJyr  in  utir  TiOflgna.  The  oruulc  oT  CIatoa  etyl<?d 
!ing  of  tbc  Htmrs  iind  of  Ihe  Etrruul  Fitv,  tliat  engenders 
r  nnd  titc  eonsuits,  dUpcuec'S  rain  aud  winds,  aud  brings 
<liiyl)i¥«k  and  nij-liL  And  0«iria  was  iuvokiid  iw  the  Ocd 
idcB  in  the  Hnn  and  is  onrciopod  by  liia  m}'8,  the  inrisiblo 
imnl  force  tliHl:  oioditles  the  sublunary  wurki  by  meune  of 
on. 

ris  »fte.  tlifi  same  God  known  ae  Baccline,  Pinnnsos,  and  Se- 
t^rapid  is  Ibe  author  of  the  regularity  and  liarmtHiy  of  the 
Baochi]«,  jointly  nitli  C«rcs  Odeiitificd  by  llcrodotne  with 
tffBJdps  over  the  dHtril>i:tion  of  alt  our  Wi'sniiijifi  ;  and  (Vom 
■o  rmxnates  ovtrjthiug  beautiful  and  good  in  Xatuns.  One 
lies  tlic  germ  nnd  priucipU-  of  (.-very  good  ;  l)ie  otlier  receiwa 
pre«ervea  it  us  a  dcixrstl :  iukI  the  laMor  U  the  fnnclion  of  the 
iu  Llie  theology  of  IhuPersiaua.  lii  each  theology.  Pcraian 
gyptiaa,  the  Moon  acts  directly  on  the  earth;  bnt  she  is 
IuI^h],  in  one  by  the  t'olt'stiol  Bull  and  in  the  other  by  O-iiris, 
horn  die  19  nnitcd  til:  lUe  vumiil  et]uinox,  in  the  sign  Tan- 
e  pluci*  of  her  exnltaiion  or  grciitvst  indnenoe  nu  the  earth. 
>rce  ftf  Osiris,  says  Pluiiirrh,  in  cxt.Tcii*ed  thruugh  (he  Moon, 
the  piuuire  cause  rcliLtirely  to  him,  nnd  ihc  active  causa 
ely  to  Ihv  ourtii,  to  which  idie  truneiuiCa  thu:  gemie  of  fniit- 
8  rwi-ivcd  from  him. 

£gy[)t  thf  earliMt  niovcmcnl  in  the  waters  of  the  N'ilo  began 

at  the  vernal  equinox,  when  the  now  Moon  occurred  at 

trance  of  thv  Sun  into  the  con<tt>>llntion  Taurus  ;  and  thns 

waa  held  lo  n-o>iTe  its  lerliliEing  power  frutn  the  cora- 

aotion  of  the  »|uinoctial  Sun  and  ihe  new  Moon>  meeting 

urn^     Osirid  wiis  oftt-n  confininded  with  th<-  Kilo,  and  Inis 

the  earth  ;  and  Osirie  was  deemed  to  act  on  the  earth,  and 

it  to  it  his  emaU!ilion»,  through  both  the  Moon  aud  the 

witeuce  the  fable  that  bis  (T'^'neiiilivu  organs  were  thrown 

hnt  river.     Typhon,  on  the  uiIut  hand,  was  Ihe  principle  of 

a)]d  barrenueaa;  and  by  his  mutilation  of  Osiris  was  meant 

mu^ht  whirh  cauet-d  the  Itile  to  retire  vithin  his  bed  and 

up  in  autumn. 


476 


HOBALS   AND    DOOMA. 


ICIiifwherc  than  in  Egypt,  Osinn  w:ts  tlic  svmbol  of  tlic  r«rmib- 
ing  rains  thatUesceiid  to  I'urtilizc  tlie  fan  It;  aiidTvphon  tliclmru- 
ing  winds  of  autumn :  tlie  stormy  rains  tlint  rot  llic  fluvers,  tk' 
plants,  and  leaves  ;  the  ehort,  cold  diiys ;  and  ©vorytliing  Injoriooi 
in  Xatnro,  and  that  produces  corruptiou  and  destruction. 

IiLbhurC,  Tvphoa  ie  the  principleof  vorniption,  t>f  diirknpa,nf 
the  lower  world  from  which  L-onie  vHrthciuakefl^  lunmUaciiiicsB- 
tuotiund  uf  the  air,  hurntng  lieal,  lightning,  and  (ii-rj  nKtcon  tod 
plague  and  jicstik-nci-.  Huc-b  tuo  w&&  thi-  Ahrininii  uf  i[i<  I' '- 
aiaus;  und  this  revolt  of  the  Evil  I'niicijilc  ugainst  titc  IViIUt-' 
of  Gmxl  und  Light,  ho^  boon  r^pri'^cntod  in  overy  cotmofM^ 
nniler  many  varying  fumis.  Osiris,  on  the  cdolrary,  by  tt  ■  i '  ■ 
nieditttion  of  I»b,  tills  che  m»t«rial  world  with  liappiuc-js.  ,-i  -j- 
and  order,  by  which  the  harmony  of  Nahire  is  inainUiiinl.  k 
vtii  said  that  lie  died  nl  the  autumnal  equinox,  when  Tauntfor 
Ihc  Piciudes  ru9o  in  the  evening,  und  tliul  he  rose  to  lift:  n^^'atiii 
the  Spring,  when  regeHlliou  wa«  inspired  with  new  ucUfity. 

or  courw  Ibe  two  signs  of  Taurnsand  Hcorpin  will  figure  n«* 
largely  in  tho  mythological  history  of  Oairii,  for  tliey  marked  Ifci 
two  cfjuinuxi'S,  2500  years  before  our  Era;  uud  next  lo  tbm  tlit 
utlier  cull sli'llui ions.  n«ir  the  I'xiuinoii-e,  that  fixed  (he  lit: 
the  Uuratiuu  uf  Uie  fertilizing  aotiou  of  the  Sun;  and  it  u  .. 
bcr^tnarltcd  that  Vonus,  the  Goddess  of  OoDcratioa,  hai  bcr 
domicil  id  Taarua,  lu  Uie  Moon  ban  ther«  bcr  place  of  uilt»> 
Uoo. 

When  the  Sun  was  in  Soorpio,  Osiris  lost  liis  life,  and  that  fhiiV 
riitnesa  which,  ander  ihe  form  of  ihe  Bull,  he  had  comninnicaMi 
tbroagb  tlie  Moon,  to  the  ICarth.    Typhon,  hie  hands  and  leef  )W^ 
rid  with  aerpenta.  and  whose  habitat  in  the  Ej^yptlan  planiephtn 
n-ti.i  under  Scorpio,  confined  him  in  a  ehoKtand  flung  him  i' 
Nile,  under  the  ITlh  degree  of  Seorpiu.     Under  that  sign   > 
bid  life  and  virility ;  and  ho  recovered  them  in  thit  apnng.  «1icn  be 
hud  coEiiu-cliun  wiih  the  Moon.     Whi-u  he  entcnd  Soirp^  kiP 
light  diwiiii?hed,  Ni^ht  rcasaumed  her  dominion,  the  Nilf  thiwt 
within  ild  l>ank&,  und  the  earth  lost  her  verdure  and  tho  Irc*  Uwir 
leaves.     Then-fore   it   h    that   on  Ihe  Milhriuc   M^'ntmi'" 
Scnrpion  biles  tim  testicles  of  tho  Eriiiinoetial  Hull,  on  win 
Mithras,  tlie  Sun  of  Spring  and  God  uf  GcnerolJon;  tuid  (list,M 
tho  samu  uionumeuU,  we  suo  two  trees,  one  covered  with  ji'imK 
luarcs,  and  at  ita  foul  a  little  bull  and  a  torch  huniing ;  and  tM 


KNIOHT  OP  TUB  DBAZKN'   SERPENT. 


479 


MWIvidcd  wiUi  fruit,  and  at  its  foot  a  Sovrpiuti,  aiid  n  torch  re* 
itvReil  and  cxlingui^hed. 

Onunzd  or  OsiriF,  tlio  bciioflcent  Principle  tliat  gives  (he  world 

'  K^ht,  vu  pi-rsouificd  bj  the  Suii,  iLiipureiit  source  of  li^^hu   Diirk- 

tuM,  personified  bj  Tji>1ioq  or  Alirimuii,  •was  his  natiirol  cncm}-. 

Tht  Saj^'a  of  Egypt  described  the  necessary  und  eternal  nriilry  or 

lifffiMilton  of  thoio  principles,  ev&r  pursuing  ouo  the  other,  and 

H'li-iielhroiiiiig  th«  olher  iu every  annual  revuluLioii,aiid  at  a  par- 

UcuIbt  period,  ouo  in  the  Spriug  uiidtT  ilia  Bull,  aud  the  other  iu 

Aetumu  uudfr  tbv  Scorpion,  by  the  legt-ndary  Iiisiury  of  Osiris 

^toiTypbun,  dduiU-d  to  u»  by  Diodorus  auil  Sync-sius;  in  which 

I  liiitory  wi-rv  also  ptrsouitiud  the  Stars  uud  iiutiBtt'lhitiuiia  Orion, 

[GipclU.  the  Twihit,  the  Wolf,  ^tiriiis,  and  lk-rciilc-g,  whose  rigiuga 

llDilMtJngs  nott-d  thfi  ndveiit  of  one  or  tlic  other  equinox. 

Pliilnrch  gitefi  us  the  positions  in  the  IlcaveoH  of  th«  Sun  atnl 
ilTDaii,  at  the  moment  when  Ociris  wm  mnrclen-d  by  Typhun.   The 
I8ui,  be  surs,  was  in  the  Sign  of  the  Scoqiion,  whit^h  he  then  en- 
l  at  llio  autumnal  e(]ninox.     Tha  moon  wiu  full,  hi.-  adds ;  and 
]iieiitly,  as  it  roee  at  eunset,  it  oocupiod  Tauniij,  which,  op- 
it*  to  Scorpio,  rose  &a  it  aud  th«  Stiii  gunk  to/^>ihor,  so  that  sho 
ithnt  found  aloue  In  the  sign  Tuurus,  where,  six  mouths  be- 
,ibe  bad  been  iu  union  or  conjunction  with  OsLris,  the  Sun, 
rinng  from  him  those  genus  of  universftl  fc-rtilizution  which  he 
'BHUunnicalc^l  to  her.     It  was  the  eign  thmiigh  nhieh  Osiris  finst 
uoe&ded  into  his  empire  of  light  aud  good.    It  rose  with  the  Sun 
vBtbeday  of  the  V«nial  Kquinox;  it  remained  six  monthe  in  the 
.htttaoos  liemtsphere,  ever  jirecoding  the  Sun  and  above  the  hori- 
idoriog  the  day;  until  in  aniuuni,  the  Sun  arriving  at  Scorpio, 
I  was  in  coniptel«  opposition  with  him,  rose  when  bo  set,  and 
Pletl  its  entire  course  above  tbe  horizon  dnring  t:he  night; 
iT,  by  rising  in  the  evening,  over  the  comnaencement  of  the 
nights.     Hence  io  the  sad  cerenionice  commeniurating  the 
kth  of  Osiris,  there  was  borne  in  procedsion  a  guidon  biiE  oov- 
I  with  bUek  orapc,  imagQ  of  the  darknoi^s  into  which  the  famil- 
pir«lgn  of  Osiri*  wtuj  eutoring.  and  wiiieh  wiw  lo  spread  over  thw 
*OTl!)rrn  regions,  while  the  Sun,  prolonging  the  utgbt»,  van  to  be 
It,  aud  each  to  rejuiun  under  the  donuuiou  of  Typhun,  I'riu- 
[tipk  of  Evil  aud  Darkness. 
^Setting  out  from  the  sign  Taurus,  Uis,  as  the  Moon,  went  seek* 
\be  Osiris  through  all  the  superior  signs,  in  each  of  which  she 

31 


480  IfORALS   AKD   DOOHA. 

became  full  in  the  successive  months  from  the  antumnftl  fo  -t-t** 
vernal  equinox,  without  finding  him  in  either.  Let  ns  follow  1*^^ 
in  her  aUeg(>i-ic:i]  wanderings. 

Osiris  wiiB  slain  by  Typhon  his  rival,  with  whom  conspired        * 
Qneen  of  Ethiopia,  by  whom,  says  Plutarch,  were  designated  t-^"** 
winds.    The  paraiialellons  of  Scorpio,  the  sign  occupied  by  fc'*-*'^ 
San  when  Osiris  was  slain,  wore  the  Serpents,  reptiles  which  ec*  1^^ 
plied  the  attributes  of  tlic  Evil  Genii  and  of  Typhon,  who  hi:^"*^" 
self  bore  the  form  of  a  serpent  in  the  Egyptian  planisphere.  A"*^^^^*-, 
in  the  division  of  Scorpio  is  also  found  Cassiopeia,  Queen  of  Ett^^^^*  ^' 
opia,  whose  setting  brings  stormy  winds. 

Osiris  descended  to  the  shades  or  infernal  regions.    There 
took  the  name  of  Serapis,  identical  with  Pluto,  and  assumed  1 
nature.     He  was  then  in  conjunction  with  Serpentariua,  iderti<r=" 
with  jEsculapius,  whose  form  he  took  in  his  passage  to  the  low- 
signs,  where  he  takes  the  names  of  Pluto  and  Ades. 

Then  leis  wept  the  death  of  Osiris,  and  the  golden  bull  cover 
with  crape  was  carried  in  procession.     Katnre  monmed  the  ii 
pending  loss  of  her  summer  glories,  and  the  advent  of-  the  emf 
of  night,  the  withdrawing  of  the  waters,  made  fruitful  by  the  Bn 
in  spring,  the  cessation  of  the  winds  that  brought  rains  to  8i 
the  Nile,  the  shortening  of  tlie  days,  and  the  despoiling  of  tb 
earth.     Then  TanrHS,  directly  opposite  the  Sun.  entered  into 
cone  of  shadow  wliich  the  earth  projects,  by  which  the  Moon  ■ 
eclipsed  at  full,  and  with  which,  making  night,  the  Bull  rises  an- 
descends  as  if  covered  with  a  veil,  while  he  remains  above  on 
horizon. 

The  body  of  Osiris,  enclosed  in  a  chest  or  coffin,  was  cast  int-":* 
the  Nile.     Pan  and  the  Satyrs,  near  Ohemmis,  first  discovered  hi  S"  ^    ^ 
death,  announced  if  by  their  cries,  and  everywhere  created  sorroi^'    ^a-m 
and  alarm.     Taurus,  with  the  full  Moon,  then  entered  into  th» 
cone  of  shadow,  and  under  him  was  the  Celestial  Biver,  most  prop- 
erly called  the  Nile,  and  below,  Perseus,  the  God  of  Chenimis.  aiic^  *      j 
Aui-iga,  leading  a  she-goat,  himself  identical  with  Pan,  whose  wif^^ 
Aiga  the  she-goat  was  styled.  ,  — 

Then  Isis  went  in  search  of  the  body.     She  first  met  certaiDX"*^^^,^ 
children  who  had  seen  it,  received  from  them  their  information,-:  *^  j 
and  gave  them  in  return  the  gift  of  divination.    The  second  full  » 
Moon  occurred  in  Gemini,  the  Twine,  who  presided  over  the  oraclvs  ^^ 
of  Didymus,  and  one  of  whom  was  Apollo,  the  God  of  Divination.  — 


Kxinirr  of  rnr.  brazbs  serpest. 


4dl 


Slip  Irftmed  thatOstrU  tiud,  through  mislake,  haij  connocUon 
iri-fcli  Iier  siiter  Ki^phtf*.  which  she  discovered  hj  »  crown  of  leavee 
of  tiiv  inclilot,  which  he  haul  left  tK^hiud  him.  Of  this  couQvotion 
*  c=1aikl  was  bora,  wbmn  Iflis,  aidnd  hv  her  dog^  eou^hl  for,  found, 
rc^««.i>:.il,and  atUoh«d  Ut  hcretlf,  hy  the  name  of  Anubis,  her  faithful 
SLa.««r(liaii.  Thu  tliinl  full  Moon  occurs  in  Cancer,  domiuil  of  the 
ACo«n.  The  panuintolluns  of  thtii  eigti  an',  the  crovn  at'  Ariiulue 
oi-  Prowrpine,  made  of  leavea  of  ihe  tuplilol,  Prwt'roD  and  Canid 
2kl  ujor,  one  .tiar  of  which  vhs  called  the  Star  of  Isis,  while  SiriuH 
Itiaaruetf  was  honored  in  Kgypt  noder  the  nameof  Auubia. 

Xtfii  tv>iaiivd  to  Bybloa,  and  svatt-d  herst-lf  near  a  fountain,  wb«rtr 
Kl'kO'  trai  found  by  the  vromen  of  the  Conrt  of  a  King.  Slio  woa 
in  rl  tic«d  to  visit  hia  Court,  and  hecam«  the  nurse  of  hin  Bun.  The 
tVjti  rth  full  Moon  *Ai  in  Leo,  doroicil  »f  tin.-  Sun.  or  of  Adimis. 
K-iiigof  Bvbkw.  The  jiaranattllonsof  this  sign  are  the  flowing 
i»«a  twr  of  A«niariu6,  and  Cepheiis,  King  of  Ethiopia,  colled  Kogulot. 
*»r  Fitiu|ily  Tiir  King.  TU-hind  him  rise  Caseiopeia  his  wifo,  IjuiH'n 
uf  Kthiopin,  Aiidromedii  hi-i  dauj{ht«r,  and  Feraens  bis  9oa*iu-)aw, 
*^ll    panuiatpllooii  in  part  of  Ibis  sign,  and  in  part  of  Virgo. 

Itoieaiokh-d  th-' child,  not  at  hor  hn^aet.  hut  with  tlieend  of  her 

<i  ugwr,  at  uiglii.     Shu  bttrnwl  ul!  the  morlul  part*  of  ila  body,  and 

^hGn,  taking  th«  shape  of  a  Btrallow.  she  flew  to  the  great  oalnmo 

•^^   tiie  [wUuc'i:,  iiimli'  of  tlie  taiimvii^k-trv*;  that  ^evr  up  round  t,hc 

*^*>Qiu  cootainiuj;  the  body  of  Osiris,  and  within  which  it  vru  still 

**it;lo*(«d.    Thelifthfnll  M^on occurred  in  Virgo,  the  true  im(^|[e of 

-**'«■  and  which  Enit'wthnin'a  oalls  hy  tluil  nanm.    It  picturwl  n 

'^ctrtian  viickling  an  infiini.,  tlie  son  of  Iain,  horn  near  tho  winter 

^^^Itaticr.    'riiiii  cign  hnii  for  paniiiatcllona  the  mast  of  the  Cclitsiial 

"**ijT.ntid  lh<^  HWulitfW -tailed  fish  or  awiillow  aboTc  it, and  a  portion 

^    M^ersi'Xts,  *«n-in-law  ui'  thi-  Kinfi  of  Klhiopia. 

Ifiij,  haviDi;  rccoTend  the  wcred  cotTer,  sailed  from  Byblos  in  n 
^*^*«<>l  with  tile  i'ldest  son  of  Ihn  King,  toward  Boutoo.  where 
^^*»ubi6  wiu,  having  chatgi*  of  Iwr  boh  ITorns;  uud  in  tbe  morning 
^*^lh1  up  a  rirar.wht'DwaroM  a  strong  wind.  Lundi)ig,slie  hid  ttw 
'^flt-tr  in  a  fnrMt.    Tvphon,  huntine  a  wild  boar  by  moonlight, 


at 


•*couTpn-d  it,  iicDKnizfd  tJa-  l»ody  of  hia  ri™I,aad  cut  it  into  four- 


*•'*»»  picfw,  lh«  numhcr  of  days  betwwn  tlit  full  and  new  Moon. 

'^'^*I  in  CTcryono  of  which  dayi  the  Moon  loses  a  ponion  of  tho  light 

^^>M  nt  the  ■.■nmnic-nrnnK^iit  (ill«d  her  whulo  disk.    The  sixth  f^tl 

^•>H>ii  oocufTMl  in  Ijbra,  over  t)i«  diTiaions  separutjng  which  from 


482  HOBALS  AND  DOOKA. 

Virgo  are  the  Celestial  Ship,  Perseus,  sod  of  the  King  ot  Ethio£>i^ 
and  BoBtes,  said  to  hove  nursed  Horus.    The  river  of  Orion  fcijf 
seta  in  the  morning  is  also  a  paranatellon  of  Libra,  as  are  Uiw 
Major,  the  Great  Bear  or  Wild  Boar  of  Erymanthus,  and  the  Bngoa 
of  the  North  Pole,  or  the  celebrated  Python  from  which  thesttri- 
but^s  of  Typhou  were  borrowed.    All  these  snrronnd  the  fall 
Moon  of  Libra,  last  of  the  Superior  Signs,  and  the  one  that  precedes 
the  new  Moon  of  Spring,  about  to  be  reproduced  in  TauraSiind 
there  be  once  more  in  conjunction  with  tbe  Sun, 

Isis  collects  tbe  scattered  fragments  of  the  body  of  Osiris,  buries 
them,  and  consecrates  the  phallus,  carried  in  pomp  at  the  PamyiiA, 
or  feasts  of  the  vernal  equinox, at  which  time  the  congress  of  Oairi» 
and  the  Moon  was  celebrated.    Then  Osiris  had  returned  from  tb* 
shades,  to  aid  Horns  his  son  and  Isis  his  wife  against  the  force*  o^ 
Typhon.     He  thus  reappeared,  say  some,  under  the  form  of  a  ¥0>" 
or,  others  say,  under  that  of  a  horse.     The  Moon,  fourteen  d*3^ 
after  she  is  full  in  Libra,  arrives  at  Taorns  and  unites  heraelf     "^ 
the  Sun,  whose  fires  she  thereafter  for  fourteen  days  continues 
accumulate  on  her  disk  from  new  Moon  to  full.    Then  she  uniC^*^ 
with  herself  all  the  months  in  that  superior  portion  of  the  wor 
where  light  always  reigns,  with  harmony  and  order,  and  she  bo. 
rows  from  him  the  force  which  is  to  destroy  the  germs  of  evil- th^^ 
Typhon  had,  during   tlie  winter,  planted  everywhere  in  nature* 
This  passage  of  tbe  Sun  into  Taurus,  whose  attributes  he  assume^^ 
on  his  return  from  the  lower  liemiepbereor  the  shades,  is  morkety^ 
by  the  rising  in  the  evening  of  the  Wolf  and  the  Centaur,  and  bj^' 
the  heliacal  setting  of  Orion,  called  the  Star  of  Horus,  and  whict  * 
thenceforward  is  in  conjunction  with  the  Sun  of  Spring,  in  hi^- 
triumph  over  the  darkness  or  Typhon. 

Isis,  during  the  absence  of  Osiris,  and  after  she  had  hidden  the* 
coffer  in  the  place  where  Tj-phon  found  it,  had  rejoined  that  ma-  " 
lignant  enemy ;  indignant  at  which,  Horus  her  son  deprived  her  of 
ber  ancient  diadem,  when  she  rejoined  Osiris  as  he  was  about  to  at- 
tack Typhon :  but  Mercury  gave  her  in  its  place  a  helmet  shaped  like 
the  bead  of  a  bnll.  Then  Horus,  as  a  mighty  wamor,  such  as 
Orion  was  described,  fooght  with  and  defeated  Typhon ;  who,  in 
the  shape  of  the  Serpent  or  Dragon  of  the  Pole,  had  assailed  hia 
father.  So,  in  Ovid,  Apollo  destroys  thesame  Python,  when  lo,  fasci- 
nated by  Jupiter,  is  metamorphosed  into  a  cow,  and  placed  in  the 
sign  of  the  Celestial  Bull,  whereshe  becomeslsis.     The  equinoctial 


Tcarmdsot  tbo  inomctit  Then  tlie  Sun  and  Moon,  at  the  vernal 
rf^aiaoE,  nrc  nniU-d  with  Orion,  tlie  Star  oT  Horus,  plact'd  iii  the 
TToui'cng  nndcr  Tuiims.  Tht'  now  Mooa  becomes  youDg  ugitio  In 
Tsanis,  mnA  ghou'g  lienelf  us  a  pn^scunt.  for  Ibc  first  time,  iu  the 
neit  *igii,  Oeinini.  the  domicil  of  Mercury.  Thi^u  Orion,  in  con- 
inuctioD  iritli  the  Siiti,  with  vrlioin  he  rises,  precipitaU-s  tha 
HMrjNou,  b'la  rival,  into  the  shades  of  night,  cnnsing  him  to  ect 

■  heiiererlio  himself  re-appears  on  the  oostcni  hoiizoii,  with  the 
BuiL  I>ay  longtheiiH  and  the  gcrma  of  evil  are  by  degrees  eraili- 
Citf^:  nnd  IIora«  (fmra  Jur,  Light)  reigns  triumphant,  fiymbol- 
niag,  l>y  his  succoiaioii  to  the  characteristics  of  Osiris,  the  eternal 
Rncnal  of  tho  Sun's  youth  and  crrutivc  rigor  at  the  vernal 
Cfiiinox. 

Such  arc  the  ooincidcnecs  of  nstronomical  phenomena  with  the 
ItacD'l  nf  Oeirig  and  Isis;  aiiffictng  to  ehuw  thu  origin  of  tho 
Ir^d,  overloaded  u  it  became  at  length  wilh  all  llie  oruumenta- 
tion  natural  to  the  poetical  and  figiirntiTe  genius  of  the  Orient 

Not  only  into  this  legend,  bnt  info  thote  of  all  the  ancient 
Mitnns,  ent^r  the  Bull,  the  Lamb,  the  Lion,  mid  the  Scorpion  or 
th#  HtTpent :  and  tmo^s  of  (he  worship  of  the  Sun  yet  linger  in 
iH  MigioHR.  Everywhere,  even  in  our  Order,  survive  the  eijni- 
awtiAl  and  Botjititial  feoA*1«,  Our  ralings  BtDI  glitter  with  tho 
er  and  leswr  Itirainarics  of  the  Ilcnveni!,  and  our  lighte,  in 
jnnmbcr  and  arrangL-HR-iit,  huru  aitronomical  nifcri-aces.  In 
hnrchcti  and  cbaiH-is.  as  in  all  I'aj^u  temples  and  pagodas,  the 
tllliris  in  the  East;  and  the  ivy  over  the  east  window*  of  old 
Aarehcs  is  the  Hedem  Helix  of  Itaechns.  Kven  the  cross  had  an 
ottnaomic&l  origin;  and  oiir  TxHlgeii  are  full  of  the  ancient  sym- 

The  learned  anthor  nf  the  Saba-an  Resfarchc:',  IjandtKcr,  adran- 
Wanother  theory  in  rcganl  to  tho  legend  of  Oeiris;  in  which  he 
■■Iwi  the  constellation  Bootes  play  a  loading  part.     Ho  obeervM 

■  tbt,  tB  none  of  tho  elar^  v^ro  visible  at  tho  mrao  time  with  tho 
[Am,  his  actual  place  iu  the  Zodiac,  iit  any  given  liiiie,  could  only 
[k«  iMoertsuiwd  by  the  Sabajau  astrouomerg  by  their  observations 

tf  tbf  Blars,  and  of  their  heliacal  and  achrouical  risings  and  set- 
Ltia^  There  were  many  eoliir  festivals  among  the  Sabceaus.  and 
OBt  of  them  agricnltiirnl  ones;  and  the  coacomituDt  signs  of 
llhoi.'  r>'BtivBU  Were  the  risings  and  gelliiiga  of  the  fitarg  of  the 
Bcar-driver,  or  Hunter,  Bootes.     His  stars  were, 


484  MOBAU  AKD  DOOKA. 

among  the  Hierophants,  the  established  noctornal  indices  or  dgu 
of  the  Son's  place  in  the  ecliptic  at  different  seasooB  of  the  jar: 
uDd  the  feBtivaU  were  named,  one,  that  of  the  Aphanitm  or  die- 
appearance  ;  anotlier,'that  of  the  Zetesis,  or  search,  etc,  of  Onria 
or  Adonis,  that  is,  of  Bootes. 

The  returns  df  certain  stars,  as  connected  with  their  conoom- 
itant  seasons  of  spring  (or  seed-time)  and  harvest,  seemed  to  thi 
iincicnts,  who  bad  not  yet  discovered  that  gradual  change,  resalt- 
ing  from  tlie  apparent  movement  of  the  stars  in  longitude,  wlueh 
lias  been  termed  the  precession  of  the  equinoxes,  to  be  etenul 
and  immutable ;  and  those  periodical  returns  were  to  the  initiated, 
even  more  than  to  the  vulgar,  celestial  oracles,  announcing  the 
approach  of  those  important  changes,  upon  which  the  prosperitj, 
and  even  the  very  existence  of  man  must  ever  depend;  and  the 
oldest  of  tile  Sabieun  coustcllaliona  seem  to  have  been,  an  utro- 
nomical  Priest,  a  King,  a  Queen,  a  Husbandman,  and  a  Wamar; 
and  these  more  frequently  recur  ou  the  Sabfean  cylinders  than  aDJ 
other  constellations  whatever.    The  Ki7ig  was  Cephtut  or  ChtpHi** 
of  Ethiopia:  the  Husbandman,  Osiris,  Bacchus,  Sabateus,  l^oak 
or  BoSles.    To  tlie  latter  sign,  the  Egyptians  were  nationally,  t* 
ditionaily,  and  habitually  grateful ;  for  they  conceived  that  ttcia. 
Osiris  all  the  greatest  of  terrestrial  enjoyments  were  derived.   The 
stars  of  the  Husbandman  were  the  signal   for  those  succeBSive 
agricultural    labors   on  which    the    annual  produce  of  the  8*"^ 
dejiended  ;  and  they  came  in  consequence  to  be  considered  ft^* 
hailed,  in  Egypt  and  Ethiopia,  as  the  genial  stars  of  terrestriw 
productiveness;  to  which  the  oblations,  prayers,  and  vows  of  **" 
pious  Sabaian  were  regularly  offered  up. 

Lundaoer  says  that  the  stars  in  Bootes,  reckoning  down  to  tl*^ 
of  the  5th  magnitude  inclusive,  are  twenty-six,  which,  sectf**  ° 
achronically  to  disappear  in  succession,  produced  tho  fable  .of 
cutting  of  Osiris  into  twenty-six  pieces  by  Typhon.    There 
more  stars  than  this  in  the  constellation;  but  no  more  that 
ancient  votaries  of  Osiris,    even  in  the  clear  atmosphere  of 
iSabiean  climates,  could  observe  without  telescopes. 

Plutarch  eays  Osiris  was  cut  iulo  fourteen  pieces:   Diodo*- 
into  twenty-six  J  in  regard  to  which,  and  to  the  whole  leg^ 
Landseer's  ideas,  varying  from  those  commonly  entertained* 
as  follows : 

Typhon,  Landseer  thinks,  was  the  ocean,  which  the  anci^*' 


EKIOaT  OF  TUB  BILA.ZBK  SEBPEKT. 


4S& 


\i\vil  or  believed  surroutidud  the  IWUi,  aud  iiib)  whiuh  ull  llio 

in  tfatiir  tnru  itppfar  Eucceesivvly  to  Eitik ;  [^pcrbaps  it  vm 

liliKNCSS  poi-sonitifd,  which  Uk-  ftocionts  ojilletl  Typuos.     He 

L«  hunting  lip  uiuoulJjjhti  m}$  thi.-  uld  k-gi^Dtl,  wlieu  he  iik^L  Kith 

irU] 

Hic  undent  SalMt  must  liaire  been  near  lutUuilti  15'  uorth. 
[|(iuni  in  nearij  in  14%  aod  the  Wesiem  8uIm  ur  Mt-ivii  is  U>  the 
rtll  or  Ut*U  Forlj-«igbl  centum-^  ugo,  Aldvbiuuu,  the  l<:iiJiii<; 
(»f  the  year,  boO,  U  lh&  r«rual  fxiiiiiK'-t,  uttuiiK-ti  at  duylighc 
ill  t]it.>  moraiiij^uii  elevution  of  «l>oilt  H  dcgiv^.'^,  jiillicli^at  for  him 
ki  ba\«  cokk-d  to  bv  rotiibutt,  thiLt  it^  tu  biLVL'  vnmrjjvU  rrom  Lbe 
Sim'e  ru,tj>  suod  Ui  Iw  visible.  The  aiiciciitKnlloned/H'r/iv  dnjA  Tor 
.  «lar  uf  l\»:  lint  luiigulluilt'  locimrj^u  frum  ibu  M>lur  riiys  ;  and 
la  \i'Si  twill^icbt,  Lhu  ftirUivr  ijuuth  wv  gtj. 
tfac  auuL-  iMrriiHi,  tuo,  C'jruoeum  n-it!)  out  Ihu  polr-t^lar,  but 
jUia  Drftcoiiis  vi,ig\  a&d  ih<;  «(ars  r«Meaud  get  with  T<,-n'  <liSVtvut 
DVB  of  obliquitjr  from  tfaiuo  of  their  present  risings  niid  MttingB. 
By  huvinj,'  tt  globe  conslruRted  with  circ-univolving  pules,  oajsiblo  uf 
ms  mljiiKtnient  with  regiird  to  the  colurvs,  Mr.  LniidstH^r  aeoer- 
lod  Ifaat,  at  tliut  remote  period,  in  Ut.  l&'^  aortli,  the 36  «tara  iu 
tff^.  or  37,  incladiiig  Arct.nnis,  did  not  eet  achn)nioally  lii  sao 
Inon ;  but  oevvral  8ii;l8iuiiilt4iueuii8ly  iu  coiipli.^  aud  six  by  tllTMB 
tiillanti<)usly  \  so  that,  iu  all,  there  were  but  /ourtMn  aepftrate 
tinga  or  dieiipj>eiiRinvcii,  corroxpctidiuj;  with  the  riturtit>u  piecoit 
bitu  nhitili  OHiris  uiu  cut,  sccurduig  Iu  Plutarch.  Kappa,  lotu, 
uid  Tbctu,  in  the  uptiflvd  w«4ti-ni  huad,  dieuppi-an-d  together^  and 
JMt  ur  all.  Tlity  reully  skirted  tbi-  horizuu ;  but  iuvvk  iuviaibli* 
Hthnt  low  latitude.  Tor  the  ibrt-e  or  Tour  days  mentioned  iu  some 
^ue  runiions ;  while  Ibo  Zeltnin  ur  Hmn^h  wad  prucii-diu^  luid 
ffi  nt-omt-u  or  rhitnicii)  and  Jci-uealcm  ijX  weeping  for  the  Won- 
4W,  TIi»nimu«;  aft.--'r  hhioh  they  inimodiuti-Iy  reiippeiwvd,  below 
lo  Ihe  paetwftrd  of  a  Orucooie. 
itu\,  <^u  the  very  morning  iihcr  Uic  nchronical  departure  of  tha 
elar  uf  Ihe  UuBbaiidmxii,  Ahh^lNtntn  rose  hellacally,  and 
visible  in  the  Eusl  in  tbe  morning  before  dny. 
knd  prfcieidy  at  lbe  moment  of  the  heliai^iU  ridiig  of  Arctnrue^ 
rose  ijpic*  Virgiuis.  One  is  near  the  middle  of  the  llusbund- 
31,  and  ilus  other  near  that  of  the  Virgiu;  and  Arcturug  may 
au  the  port  of  Osiris  which  Isib  did  not  rceover  with  the 
of  the  body. 


486 


MOftALe  AND  DoaHA. 


At  Dixliin  and  >^aba  it  was  diirtv-six  days,  from  Uio  brgiaalitf 
of  tlie  nphanism,  i,  c.  the  disappearancos  uf  Llicac  stars,  (o  die 
heliacal  rising  of  AldcbiLrac.  Jlurio^  th<-8«  days,  or  r^rtj  tl 
Median,  or  a  few  more  at  Babylon  mid  Byblos,  the  etars  of  tlie 
Husbandman  eii  ccessiyMy  sank  ontof  Eight,  during  the  cr^usttltl^M 
vr  sliorl-IiTet!  nioniing  twilight  of  those  Soiitlitrn  cUmui  Tb^^ 
di:!«l>pt.-ar  during  the  glaiicitiga  ofilic  dawn,  the  special  Beasuiiflf 
ancieut  eidfreal  obeenrntion. 

Thu3  ilie  forty  days  of  mourning  for  Osiris  were  meamrwl  cm 
W  the  period  of  the  dopurture  of  hie  Stars.  When  the  last  bd 
ennkcn  out  of  Bight,  the  -vertiii)  seuaou  wats  ushered  in:  anil  ihv 
Sun  arose  «ilh  the  Bpleiulid  Aldeharan.  the  Tauric  Iwderofur 
Hosts  of  Hcuvcn  ;  and  the  ii-hulo  Dast  njoiced  uud  kept  bolidij. 

With  tlieextx-ptioiiuf  tlK-hlaia  «,  i  and  ^,  Uodtvsdidnotbegiott 
l«i]>pcar  in  thc^  Kii;^tcn)  tinuiter  of  the  licavcnit  till  uf(cr  tbc  li^w 
of  about  fonr  month?.  Then  ihe  Stars  of  Tanrne  had  JwliiKd 
Wcstwnrd.  and  Virif")  wiig  rising  lieliiu-ally.  In  that  hititmh-.  j1*'. 
the  Stars  of  Ursa  Major  [tenileil  anciptitJT  the  Ark  of  Oji.ijj 
ect;  and  Bcnetiiasrh,  Ihp  last  of  them,  retnrurd  to  the  Eitttm 
horizon,  wilh  tliose  in  the  head  of  Leo,  a  little  before  the  Siiraort 
Solatice.  In  abont  a  iiioiLth,  folhiwed  the  Stars  of  (he  Uoabmil- 
man;  the  chivf  of  (hem,  Bi\%  Kliraoh,  and  Arctnnis,  heiDX^'"? 
nearly  simuUanenits  in  their  heliacal  riHing. 

Thus  the  Stars  of  BoCtets  rote  in  the  Eaiit  immediately  altrf 
Vindemiatrix.  and  an  if  under  the  genial  influence  of  its  rays;  H* 
had  hiii  unuiial  car*-cr  of  prosjwrity  ;  Hi-  n->v]lcd  orimtallV"'^-' 
quurU-r  of  a  year,  and  attained  iii;  uitridijui  alliiudo  with  Vir;'< 
and  then,  as  thv  tjtan  of  the  Water-Urn  ruSv,  and  Aqnariad  ixpn 
to  pour  forth  his  annual  ileliigo,  ho  dwlinod  Wintward,  prwnW 
by  the  Ark  of  Osiris.  In  the  KurI,  he  was  ihi->  »ign  of  that  b^^ 
pineu  jn  which  Nature,  the  great  Ooddeas  of  pa*«ve  pro(lacli"Hi 
lejoiced.  Now,  in  the  West,  as  he  declini-s  Itjnard  the  North***'' 
ern  horizon,  his  generative  Tigor  gradually  abates;  the  StUi  | 
year  growe  old ;  and  ae  bid  Stars  d<«ccud  beneath  the  Weitani  | 
Wave,  OstriB  dies,  and  the  world  moumB.  i 

The  Ancient  Aslrouomors  saw  all  the  great  Symbols  of  Vatoniy 
in  the  Stars.     Sirius  sUU  glitters  in  our  Lodges  as  the  Bluiaj 
8lar,  {rEioi/e  FUtmboynnle).    The  Suu  is  still  srmboUaod  by  ^H 
point  within  a  Circle;  and,  with  the  Moon  and  Mercury  or  Al^l 
bi4,  in  tlie  three  Great  Lights  of  the  Lodge.    Not  only  to  the«e,  bnl 


SKIOnr  OF  THB  BUi^BX  StCBPBirr. 


487 


t.o   -tlie  fi^iiivs  and  numbers  txhibiUid  br  tlic  RUri,  vcreuciibed 

j>C'Csit)iur  and  diviiir  pou-cre.    Tbo  rcnomtioa  paid  to  namben  hiki 

it-s    Bmrw  there.     Tlie  three  Kin^  in  Orion  urc  in  a  straight  line, 

».j:»c1  cciiiiiiLftniii  from  oaoh  oUu/T,  the  two  extreme  Stars  being  3° 

uv>±A-rl,  ;ini1  each  of  the  three  distant  Troni  the  ou«  ui-nri-st  it  1°  30'. 

.A.tk<3  aa  the  onmher  three  iepeciih'ur  to  appreutict'3,  eo  the  straight 

lir»o   is  the  first  principle  of  Geoniplrt,  having  k-uyth   but  uo 

^ro4iiith,  and  twiiij^  hut  the  fit^usiou  or  u  puitil,  and  an  c-mblcni 

"*"    Tnity,  and  thus  of  Good,  as  the  divided  or  broken  line  u  of 

I^tiolity  orEril.     Ni-ar  thest-  Stars  orv  the-  H)'ades,/win  nnmber, 

appryjiriale  to  the  Fellow-rmli;  imO  cIobo  to  them  (he  Floiodcs, 

of    the  n]:iKtt-r'6  numlier,  MfTH;  und  thiis  Chc^^  three  sscnL*d  nnm- 

^t-rt*.  consccratrd  in  Ttliuonrj  as  thcjr   were  in  the  Pjtliagorcan 

|>titlasophy,  almtys  up|)oar  togi-thcr  tn  the  Ileavcnf,  wht^n  the  Bull, 

<iml>h-in  of  fLTtility  and  production,  glittcra  among  the  Starf,  and 

'A.lUtharaQ  leads  tha  Uoit^  of  Ucavcn  (Tubftulii). 

A.Igfinib  in    Pv'rsi'us  and  Almnuch  and  Algol   iu   Andromcla 

form  a  lighl-ungled    trinnglp,  ilhistrato  the  47th    prableni,  and 

uispUj'  tha  Grand  Master's  gr(iiitrc  upon  the  skies.    Denebola  in 

I^o,  Arctnras  ia  Bootett,  and  Spica  in  Virgo  form  an  etiiiilateral 

'■Hangle,  tinivi'rsal  ctnblt-'m  of  Perfcctiou,  and  the  Deity  with  His 

'■<*»nityof  Infinite  Attributfs,  Wisdom,  P«wcr,and  Harmony;  and 

'I»a|-,  oth<;r,  the  generative,  preaerriug,  and  destroying  Power*    Th« 

J^iiPiw  Kings  form,  with    Rigel  in  Orion,  two  triangt«a  included 

'(*  oi)c> :  uiid  CajM'lla  and  MenkuJina  in  Auriga,  with  Bollutrix  and 

Bt'U'lgut-ax  iu  Orion,  form  two  isnseoles  Iriaiiglea  with  fi  Tauri,  that 

**  e<jiiidislaot  frum  mth  pair;  while  the  four  first  make  a  righl- 

"■"ftlL-d  luimllflogram, — the  oblong  snuare  w  oftuu  mcutioued  iu 

^»U-  d<*gn-r& 

■luliujs  firniicus.  in  hi:i  drwriptiun  of  tbo  nij-sterics.  myg,  "But 
'»  tbo««  fhnerale  and  lamcotatioas  vhich  arc  aimually  celebrated  in 
**«»Hor  of  Oairia,  their  duronilura  pwtyiid  a  physical  reason.  They 
|£«Jl  the  8w«ls  of  (tu'u,  OsiriB ;  thy  Earth,  Isi« ;  the  natural  heat, 
■yphon  :  and  hecauiw  the  fruit*  (ire  ripeuod  by  the  natural  heal, 
'^r*<X  collected  for  the  life  of  oiao,  and  are  separated  from  their  mur- 
*"'*ig«  to  Uifi  earth,  and  arc  sown  uj^ain  wheD  Winter  app^oIlch'•!^ 
*hia  iiK-y  would  have  lo  be  the  drulh  of  Osiris:  bat  when  the  frtiiti, 
^y  tlwgi'nial  fostering  of  tlic  earth,  begin  ag^n  to  be  generated  by 
a  wifv  prncmition.thiii  ii  the  tinding  of  Oaris." 

ay  of  vegnlation  and  the  foiling  of  the  leaTe*^  _ 


488  HOBALS  AND  DOOXA. 

emblems  of  dissolution  and  eridenccs  of  tbe  action  of  that  Por^r 
that  changes  Life  into  Deuth,  in  order  to  bring  Life  again  oat  of 
Death,  were  regarded  as  signs  of  that  Death  that  seemed  coming 
upon  all  Nature ;  as  the  springing  of  leaves  and  buds  and  floven 
in  the  spring  was  a  sign  of  restoration  to  life:  but  these  weiealJ 
secondary,  and  referred  to  the  Sun  as  first  cause.     It  was  his  fign- 
rative  death  that  was  mourned,  and  not  theirs ;  and  with  that  dadt, 
as  with  bis  return  to  life,  many  of  the  stars  were  connected. 

We  have  already  alluded  to  the  relations  which  the  twelve  agni 
of  the  Zodiac  bear  to  the  legend  of  the  Master's  Degree.  Some 
other  coincidences  may  have  sufficient  intertrst  lo  warrant  meatioa. 

Khir-Om  was  assailed  at  the  East,  West,  and  South  GatesofUn 
Temple.  The  two  equinoxes  were  called,  we  have  seen,  by  all  tie 
Ancients,  the  Gates  of  Heaven,  and  the  Syrians  and  EgyptLui 
considered  the  Fish  (the  Constellation  near  Aquarius,  and  ooeof 
the  Stars  whereof  is  Fomalhant)  to  be  indicative  of  violence  ud 
death. 

Khir-Om  laid  several  days  in  the  grave ;  and,  at  the  Wisttr 
Solstice,  for  five  or  six  days,  the  length  of  the  days  did  not  par- 
ceptibly  increase.  Then,  the  Sun  commencing  again  to  clioA 
Northward,  as  Osiris  was  said  to  arise  from  tbe  dead,  so  Khir-0« 
was  raised,  by  the  powerful  attraction  of  the  Lion  (Leo),  '*'•> 
waited  for  him  at  the  Summer  Solstice,  and  drew  him  to  himself- 

The  names  of  the  three  assassins  may  have  been  adopted  from 
three  Stars  that  wc  have  already  named.     We  search  in  vain  in  t** 
Hebrew  or  Arabic  for   tlie  names  Jubeh,  Jabela,  and  JubelUf'*- 
They  embody  an  utter  absurdity,  and  are  capable  of  no  explanation 
in   those  languages.     Nor  art;  the  names  Gilts,  Gravehl,  Iloblt^"'* 
and  tlie  like,  in  the  Ancient  and  Accepted  Kite.,  any  more  plaoait' 
or  better  referable  to  any  ancient  language.     But  wlicn,  by  ^    , 
(irecession  of  the  Equinoxes,  tbe  Sun  was  iu  Libra  at  tiie  Autum*^^^ 
Equinox,  he  met  in  that  sign,  where  the  reign  of  Typhon  co  ^* 
menced,  three  Stars  forming  a  triangle, — Zuben-es  Chamali  in  t 
West,  Zuben-Hah-Rabi  in   the  East,  and  Zuhen-El-Oubi  in  t — ^ 
South,  the  latter  immediately  below  the  Tropic  of  Capricorn,  a^^ 
60  within  the  realm  of  Darkness^     From  these  names,  those  of  t^" 
murderers  have  perhaps  been  corrupted.     In  Zuben-Hak-Babi  "^^ 
may  see  the  original  of  Jubdum  Akirop;  and  in  Zuben- El-Got^ 
that  of  Jubelo  Gibs :  and  time  and  ignorance  may  even  have  tran   ' 
muted  the  words  £s  Chamali  into  one  as  little  like  them  as  Graveled 


EXIGET  Ot  THE   BBAZEH  8EBPEKT. 


489 


Isia,  the  Hoon  person  ilied,  sorrowing  sougfat  for  ber  bttsbond. 
fine  or  twelve  Fullow-Crafta  (the  Riti;8  T»ry  as  to  the  oumlwr), 
!i  wliitti  apruiiit,  were  evnt  to  search  for  Khipom.  iu  llie  L('g4-ii(l  of 
lie  Mailer's  Dt-grw;  or,  in  tliia  Itiic,  Ihu  Kinc  Knights  Elu. 
ilaag  llie  piith  thut  the  Moon  travels  are  nine  couapicuoue  Stura, 
J  which  nantical  men  determine  their  loQgitudo  at  Sen ; — ArietU. 
JiiebariHi,  Pollus,  RtgHlus,  Spica,  Virgiuis,  AnUrea,  Altoir,  Fo- 
mlhnut,  ^d  UarkaU  Thes«  might  Im  wtill  said  to  licoompauy 
Bis  ID  hvr  Bourfh. 

In  th«  York  Kile,  ttrelte  Pcllow-Cmft*  were  eent  to  spurch  for 
tivbody  ofKbir-ouiaiid  themuixlerera.  Their  immbePCorrcspondB 
'ith  that  or  tho  PIciiultM  and  Ilradi-s  ill  Tuuruii,  amutig  which 
'tikts  the  Sun  was  found  wh«n  Ligitt  began  to  prevail  over  l>ark- 
iitss,  and  tho  My«t«riw  wore  held.  Those  Suirg,  we  have  ahoirn, 
ftpivvd  oarl;  utid  p:irt)(;iiliir  attt'iiLion  from  the  ustroiionicrs  luid 
P>iij.  The  Pl«iadi-«  were  the  Start  of  ih*]  o«wi  to  tjie  tifiiiglitod 
uiriptr;  Ihu  Virgina  of  Spring,  hcraldiug  the  setuuD  of  bloft- 
Qtns. 

As  six  Ploiadcs  only  arc  now  ri^ibW  the  number  tTotra  may 
iftTv  bcvn  obtained  by  tliem,  vilb  Aldehanin,  and  flrti  far  mora 
■Uiant  Stars  thn-n  any  other  ol'  the  Hyndcs,  iu  tiie  game  regtou 
Pbia  [Tc»ren9,  and  which  were  alway?  i^pok^n  of  ia  councctioa 
rith  tho  Plriadiut; — the  Thn-o  Kings  iu  the  belt  of  Orion,  and 
'  "      '.\  and  ik'tolguciix  on  his  shouldii's;  brighteflt  oftke  flush' 

>*Ciuut  thou,"  aake  Job,  "bind  the  Bwe«t  infliicnoos  of  the 
"  !  ^  or  loufie  the  buiidH  uf  Orion  'i"  And  in  the  boiik  of  Amos 
..  1  these  Startf  eouoLTttd  with  the  rictnry  of  I^ight  over  Dark- 
b :  "  Scuk  ilitn,"  suTi  Uiut  Hixt,  "  that  maketh  the  Sevea  Stara 
^p  hmilior  oAnu'  t>f  l!il-  ['It-iudus),  and  Orion,  asD  TUUNBTK 
KaUAIWW  OF  I>£aTU  I&-TO  UOB^il.S'O." 

^Ln  old  legend  iu  Mafottry  saya  that  a  dog  led  the  NineKlnsto 
R  oavcm  when>  Abirum  was  hid.  Ko&loa  vug  undontly  called 
ruk'b  Auuljach,  the  Barking  Dog ;  and  uiLi  puDiunilied  in  Annbu, 
rfan  borv  Uic  Ikim]  of  a  dog,  and  aided  Isis  in  her  Keairch.  Arctn- 
ita,  on«  of  his  Stars.  Qcrr  rv>d/as  if  furvent  and  zculouiii,  la  aim 
:oiincrtcd  by  Job  with  tjiu  Pl'-iade^  and  Orion.  When  Taurus 
lpan«d  the  year,  Arctnraa  row  after  tho  Una,  at  the  Um«  of  tb« 
iVinti^T  StilatiRD,  and  socoied  Siunihiug  him  throngh  the  darkness 
■iaUl|«ixty  dsya  al'iervard,  hu  rotiu  at  the  istno  hour.     Ohoa  tlim 


490  HOBALS   AND   DOOK\. 

also,  at  the  Winter  Solstice,  rose  at  dooo,  and  at  night  seemed  c 
be  in  search  of  tbe  Sun. 

So,  referring  again  to  the  time  vhen  the  San  entered  the  antti 
nal  equinoi,  there  are  nine  remarkable  Stars  that  come  to  tl 
meridian  nearly  at  the  same  time,  rising  as  Libra  seta,  and 


seeming  to  chase  that  Constellation.  Thev  are  Capella  and  Me: 
kalina  in  the  Charioteer,  Aldebaran  in  Taurus,  Bellatrix,  Bet 
gtieus,  the  Three  Kings,  und  Higel  in  Orion.  Aldebaran  pnaj  ^^c  8 
the  meridian  first,  indicating  bis  right  to  his  pecaliar  title  i  »'i 
Leader.  Nowhere  in  the  heavens  are  there,  near  the  same  m  -*3- 
ridian,  so  many  splendid  Stars.  And  close  behind  them,  butfiL  "^^ 
ther  South,  follows  Sirius,  the  Dog-Star,  who  showed  the  nine  El^^»  s 
the  way  to  the  murderer's  cave. 

Besides  the  division  of  the  signs  into  the  ascending  and  d      -^- 
scending  series  (referring  to  the  upward  and  downward  progre 
of  the  soul),  the  latter  from  Cancer  to  Capricorn,  and  the  form 
from  Capricorn  to  Cancer,  there  was  another  division  of  them  a 
less  important ;  that  of  the  six  superior  and  six  infmor  signs;  tl 

former,  2455  years  before  our  era,  from  Taurus  to  Scorpio,  and  3( -^*' 

years  before  our  era,  from  Aries  to  Libra;  and  the  latter,  M^^^^ 
years  B.  C.  from  Scorpio  to  Taurus,  and  300  years  B.  C.  fknn  Li 
to  Aries;  of  which  we  have  already  spoken,  as  the  two  Hem 
spheres,  or  Kingdoms  of  Good  and  Evil,  Light  and  Darkness; 
Ormuzd  and  Ahriman  among  tbe  Persians,  and  Osiris  and  Typh 
among  the  Egyptians. 

With  the  Persian?,  the  six;  first  Genii,  created  by  Ormuzd,  p: 
sided  over  the  six  first  signs,  Aries,  Tanrus,  Gemini,  Cancer,  Lec^  -s-*^ 
and  Virgo:  and  thesix  evil  Genii,  or  Devs,  created  by  Ahrimar"^^  ^^' 
over  the  six  others,  Libra,  Scoq>io,  Sagittarius,  Capricorn  us,  AqHs^s^  ^^ 
rius,  and  Pisces.     The  soul  was  fortnniite  and  happy  under  th  -rf"^^^ 
Empire  of  the  six  first;  and  began  to  be  sensible  of  evil,  when  iS" 
passed  under  the  Balance  or  Libra,  the  seventh  sign.    Thus  th-  -*" 
soul  entered  the  realm  of  Evil  and  Darkness  when  it  passed  int^"^^ 
the  Constellations  that  belong  to  and  succeed  the  autumnal Eqiii  -*  *  - 
nox ;  and  it  re-entered  the  realm  of  Good  and  Light,  when  ''  -*^     ,^ 
arrived,  returning,  at  those  of  tbe  Venial  Equinox.     It  lost  itg-"^     ^ 
felicity  by  means  of  tiic  Balance,  and  regained  it  by  means  of  th^^  '"^ 
Lamb.    This  is  a  necessary  consequence  of  the  premises;  and  itir  *■    " 
is  confirmed  by  the  authorities  and  by  emblems  still  extant 

Sallust  the  Philosopher,  speaking  of  the  Feasts  of  Bejoiciog  "^^ — 


ENIUUT  OV  TOE   BHAZKS   SEBPEKT. 


461 


eelobratcd  nt  the  Vernal  Eqninox,  and  tbo9e  of  fttoiirning,  in 
ntc^mury  or  the  rape  of  Proserpine,  at  the  auiuniRHl  cqiimox,  snva 
tlk^t  tha  former  wore  celebrated,  becaaae  Uien  is  Gffuc:i>cl,  u  it 
"vrc^  re,  the  retnrn  of  tlie  sou!  toward  the  Gods ;  that  the  time  whea 
tl%  c=  principle  of  Light  recoTrred  lU  siiiierioril;  over  that  of  Durk- 
uosj,  or  day  over  eight,  was  the  most  favorable  one  for  souls  thftt 
t.oi'kal  to  re-aeccnd  to  their  Principle  ;  and  that  when  Darkness  and 
tls  o  Xight  agata  beoomo  victor?,  was  most  favorable  to  the  descent 
of    eouli  tutvard  itic  inforuul  regions. 

X^or  thai  reiLsoQ,  the  old  astrologers,  as  Firoiicus  stales,  fixed 
'tb^  locality  of  tlie  river  Styx  in  tlie  8tli  degree  of  the  Bolanca 
J^zicl  he  thinks  that  by  Styx  was  ailegorically  meant  the  earth. 

^'he  £mperor  Julian  gives  the  same  explanation,  but  more  fully 

«l«-vclii]»eil.     He  ttales.  u«  a  n-ason  why  the  august  Mysteries  of 

0«^rc«  and  Pro«Tpine  were  oflebi-ated  at  the  Antnnizial  Eqniuox, 

t-tiAt  at  tliat  i)eriod  of  the  year  man  fL-arud  leel  the  impiuua  and 

lurl:  power  of  the  Evil  Principltr,  then  conuufDcing  to  conquer, 

tiould  do  harm  to  their  eonls.    They  were  a  precantiou   and 

"UffuDS  of  enfety,  thought  to  be  neceasury  ut  the  momeiil  when  the 

Oo<l  of  Light  was  paeeing  into  the  opposite  or  ndrerse  region  of 

^t^o    world;  while  at  the  Vernal  Equinox  there  was  less   to  be 

*ua.z«d,  because  then  thai  God,  preitent  in  one  porLion  of  the  world, 

^"^onliid  fotils  to  him,  he  gay«.  and  tthomed  himself  to  be  theiT 

^^ntfimtr.    Uo  hud  a  littlo  before  developed  tliat  theological  idea, 

^^    the  ollractiTo  force  which  the  Sun  exercises  over  souls,  draw- 

^^*S  tb«ni  to  him  mid  raining  them  to  his  luminous  ephrre.    lie 

*t-tribaies  this  eHVvt  to  hJra  at  the  fcMta  of  Atys,  dead  and  rc- 

*  t«^x^^  to  lifo,  or  the  feasts  of  Rejoicing,  which  at  the  end  of  thrw 

^^*^y»  sncewde*!  the  mourning  for  that  death  ;  and  lie  inquires  why 

*-*Xc»«c  rnjTitcric*  went  celebrated  at  the  Vernal  I'xiTiJnni.     The  rea- 

**-**!  ■  he  says,  is  evident     As  the  sun,  arriving  at  the  equinoctial 

**oi  »ii  of  epviiig,  dmwing  marer  to  us,  increaocs  the  IcogUi  of  tbo 

^^^y*^  *bat  period  ae-ema  most  appropriate  for  thoae  coremoniet 

,^*»«-,  befljdcfi  that  lliere  u  a  great  aflinity  between  the  substance  of 

"*~^>glit  tiud  the  nature  of  the  God?,  the  Sun  hns  that  occult  force 

***"    *»llraction,  by  which  he  draws  matter  toward  himself,  by  means 

**•"    his  warmth,  making  plants  to  shoot  and  grow,  etc. ;  and  why 

*^^w   he  not,  by  the  sume  divine  and  pnre  netioii  of  his  rays,  attract 

^■■^cl  draw  to  him  fortunate  souls.     Then,  as  light  is  analogous  to 

^l»e   Divine  Nature,  and  Divorable  to  bouIs  struggling  to  return  to 


492  MORALE  AND  DOQKA. 

their  First  Principle,  and  a&  that  light  so  increases  at  the  Vernal 
Equinox,  that  the  days  prevail  in  duration  over  the  nights,  axA  is 
the  Sun  has  an  attractive  force,  K'sidea  the  visible  energy  of  bis 
rays,  it  follows  that  sonls  are  attracted  toward  the  solar  light.  He 
does  not  further  pursue  the  explanation  ;  becanse,  he  says,  it  be- 
longs  to  a  mysterious  doctrine,  beyond  the  reach  of  the  Tolgar. 
and  known  only  to  tliose  who  understand  the  mode  of  action  of 
Deity,  like  the  Chaldean  author  whom  he  cites,  who  had  treated 
of  the  Mysteries  of  Light,  oT  the  God  with  seven  rays, 

Sonls,  the  Ancients  held,  having  emanated  from  the  Principle 
of  Light,  partaking  of  its  destiny  here  below,  cannot  be  indiffer- 
ent to  or  i\naffected  by  these  revulutions  of  the  Great  Lnmioary, 
alternately  victor  and  overcome  during  every  Solar  revolution- 

This  will  be  found  to  be  confirmed  by  an  examination  of  some 
of  the  Symbols  used  in  the  Mysteries.     One  of  the  moat  famow 
of  these  was  The  Seri'ENT,  the  peculiar  Symbol  also  of  this  I*** 
gree.     The  Cosmogony  of  the  Hebrews  and  that  of  the  GnostW* 
designated  this  reptile  as  t!ie  author  of  the  fate  of  Souls.    It  ■*■■ 
consecrated  in  the  Mysteries  of  Bacchus  and  in  those  of  Eletisifc 
Pinto  overcame  the  virtue  of  Proserpine  under  the  fonn  of  a  »®^ 
pent;  and,  like  the  Egj-ptiim  God  Serapis,  was  always  picta**^ 
seated  on  a  serpent,  or  with  that  reptile  entwined  about  him-       " 
is  found  on  the  Mitliriiic  Monuments,  and  supplied  the  attrib***** 
of  Typhon  to  tlie  Egyptians.    The  sacred  basilisc,  in  coil,  '^^'^ 
head  and  neck  erect,  was  the  royal  ensign  of  the  Pharaohs.     CC'*'* 
of  them   were   cut  wined   around  and   hung  suspended  from.      *-"* 
winged  Glubc  on  the  Egyptian  Monuments.    .On  a  tablet  in    o"* 
of  the  Tombs  at  Thebes,  a  God  with  a  spear  pierces  a  serpe**^* 
head.    On  a  tablet  from  the  Temple  of  Osiris  at  Philte  is  a  ■fc****' 
with  a  man  on  one  side,  and  a  woman  on  the  other,  and  in  r**"^*" 
of  the  woman  an  erect  basiliec,  with  horns  on  its  head  and  a  *^*^, 
between  the  horns.    The  head  of  Medusa  was  encircled  by  witJ  ^^ 
snakes,  which,  the  head  removed,  left  the  Hierogram  or  Sa^'*^*^^ 
Cypher  of  thi;  Ophites  or  Serpent- worshippers.     And  the  Serp^*  *' 
in  connection  wiih  the  Globe  or  circle,  is  found  upon  the  mc^*-* 
ments  of  all  the  Ancient  Nations. 

Over  Libra,  the  sign  through  which  souls  were  said  to  desc^^ 
or  fall,  is  found,  on  the  Celestial  Globe,  the  Serpent,  graspetl- 
Serpentarius,  the  Serpent-bearer.  The  head  of  the  reptile  is  ut^  ^^^^^ 
Corona  Borealis,  the  Northern  Crown,  called  by  Ovid,  Liberr^^" 


KSIOHT  or  TAB  BRAZBN  SERPEST. 


4fl8 


,*  and  Die  two  Constellations  rise,  with  tlie  Baluuce* 
•fWlhc  Virgin  (orlsis),  whose  feet  rcat  oti  the  <-a8t<.-rn  horizon  »b 
SaurJBFnn  the  dnj  of  the  equinox.  As  the  Serjiont  extends  over 
bMh  lignfi,  Libni  and  Scoqiio,  it  hiis  been  the  gato  thmiigh  which 
'rwIi  ikscptid,  during'  the  nhole  time  that  those  two  signs  in  sno- 
ceiBan  markrd  the  anttimiial  fijiiinos.  To  this  alladed  the  S«r> 
PMit.  vhich,  in  the  II yslcm-s  of  Bacchus  Subs-Zeua,  was  flani; 
into  the  boeom  of  the  initiate 

A&d  hpnre  cnmo  \ho  enijimntical  expreBsion,  /he  fierpent  enffen- 

^nthe  Hall  and  the  livll  the  Serpent  ;  aJludiiig  to  Ihi-  two  ad- 

Mfae  congtellalions.  unawt-ring  to  the  two  equinoxes,  one  of  which 

Bk  u  the-  otiit^r  set.  awI  whioh  were  At  the  two  points  of  the 

^■trene  through  which  aouls  passed,  aficcnding  and  dtracotiding. 

Rf  ilie  Serpent  of  Antiimn,  sotili  MI ;  ond  tht-y  were  regoneratcd 

•pii  bf  tb«  Dull  on  niiicli  Mlthrns  sute,  and  whufic  iiuributoi 

BKdiDg-Z»|^iis  And  lli<>  Ivgyittinii  Osirie  n^^nnied,  in  tlieir  mT8- 

Uiin,  wlifrcin  wert  represented  fbe  full  anri  regenemtioii  of  souls, 

Wlhe  BiillflUiii  and  reatori'd  to  life. 

AfterKan]  the  regenerating  Sun  osstimed  the  attributee  of  Arte* 
•ttbeliBinb:  utd  in  tbo  Mj'steriea  of  Amnion,  eonls  were  regen- 
inied  by  passing  througli  that  Rign,  aftfr  having  fallen  through 
_diSerpenU 

Serpen l-hcunT,  or  Ophiiiciiii,  was  iE«ca1aptus,  Qod  of 

In  the  Myslfricj  of    Kk-iisi^,  that  Constellation    was 

in  th<^  eighth  Ui-u\L-n :  and  on  the  eighth  day  of  those  Mys- 

1,  thr  ffMt  of  zl^c-nlflpiiis  wa  ^  c«Ii'bmted.    It  wag  also  termed. 

irii»,  or  the  feaat  of  the  Serpent  of  Epidaiirua.    The  Scr- 

•aoTfd  to   .'K«niili4piiis:  and  wa«  ronnnctod  in  various 

jri  with  tilt?  mythologii-itl  a<lTentures  of  Cere^. 

>  tbo  libntioiiH  til  Souls,  by  pnnriiig  wine  on  the  groHnd,  and 

Dg  lowiird  the  tvo  gutcft  of  Ili'uren,  those  of  day  and  night, 

to  thf  ascent  and  d(>«c»*ni  of  Souls. 

iCirieti  and  the  Si-rp«nl, Jupiter  Aminon  and  tho  Bnll.ali  figured' 

lUie  Hyst«i«»  of  Racchns.    Snppose  Aries,  or  Jnjiiter  Amnion 

npiol  lij  the  Hun  sntting  in  the  West;— Virgo  (Ccre»)  will  be 

i£a»lcm  horixon,  and  in  her  train  the  Crown,  or  Proserpine. 

Tmurus  wttiug;— then  the  iierpont  is  iothelCust;  attd 

riproraJly;  ao  that  Jnpiler  Amnion,  or  the  Sun  of  Ariit),  onuses 

<*ru«n  to  rise  after  the  Virgin,  in  the  (rain  nf  which  comes 

Serpent.     Platw  reciprocally  the  Sao  at  the  other  equinox, 


494  MOBALS   ASD  DOGXA. 

with  the  balaocv  in  the  West,  in  oonjonction  with  the  Serpenft~.«=Mit 
Diid-rr  th-!;  Crown  ;  and  we  shall  £e«  the  Ball  and  the  Pteiadea  ria^>-^s,je 
ID  the  Ea^L  Thus  are  explained  all  the  Cables  aa  to  the  fji  iii  iii  ■  ■  ■ 
tioo  of  the  Bull  by  the  Serpent  and  of  the  Serpent  br  the  BalLCCll, 
the  biting  of  the  testicles  of  the  Ball  hv  the  Scorpion,  on  tb».>iJhe 
Mithhac  MoDUDit.'nts;  and  that  Jupiter  made  Ceres  with  child bv^^rAj  i 
tosaiog  into  her  bosom  the  tesildi^s  of  a  Bam. 

In  the  ilysterit-s  of  ihe  bui]-h'.*rned  Baccnns,  the  oEBceis  helc»-t'U 
serpents  in  their  hand.^.  raised  them  above  their  heads,  and  cnec»'S^Kd 
alond,  '•  Eva  T  the  gem-ric  orieiiial  nam<;  of  the  eerpent,  and  th»  .*Ae 
particalar  name  of  the  constellaiiun  in  which  the  Persians  placec^'^^ 
Ere  and  the  serpenL  The  Arabians  call  it  Hevan,  Ophinca^-*^^ 
himself,  Haica,  and  the  brilliant  star  in  his  head,  RaM-al-IIatea.:^^'^ 
The  use  of  this  word  Era  or  £foe  caused  Clemens  of  Aleiandrii^ *~^ 
to  say  that  the  priests  in  the  Mysteries  invoked  £i-e,  by  whom  erilt-*  "* 
was  brought  into  the  world.  _, 

The  mystic  winnowing-fan,  encircled  by  serpents,  vas  nsed  J^-**^^ 
the  feasts  of  Batch  us.    In  the  Isiac  Mysteries  a  basilisc  tinned  .S^*"^ 
rocnd  the  handle  of  the  mystic  vase.    The  Ophites  fed  a  serpent  ^  -*^ 
in  a  mysterious  ark,  from  which  they  took  him  when  they  cele-    — ^*lj 
brat<d  the  Mysteries,  and  allowed  him' to  glide  among  the  eacred    fy^^ 
bread.    The  liomuns  kept  serpents  in  the  Temples  of  Bona  Dea     ^*^*^ 
und  /EK-ula|iius.    In  tiic  Mysteries  of  Apollo,  the  pursuit  of  La-      — ** 
tona  hy   the  serpent  rythun  was  represented.     In   the  Egyptian       X**^ 
Mysteries,  the  dragon  Typhun  pursued  Isis. 

According  to  .Sunchuniiitiion,  Ta.*,ct,  the  interpreter  of  Heaven       .**— 
to  men,  attrilmted  sonietliing  divine  to  the  nature  of  the  dragon        x**"* 
and  serpents,  in  which  the  Plioeiiicians  and  Egyptians  followed       .x>^^ 
him.     Tiiey  have  more  vitality,  more  spiritual  force,  than  any      "^^^J 
i'llier  creature;  of  a  fiery  nature,  shown  by  the  rapidity  of  their      Tcxitf 
itiutious,  without  the  limbs  of  other  animals.    They  assume  many     "t^-^^ 
Bhapes  and  attitudes,  and  dart  with  extraordinary  quickness  and    -&  ^^^ 
force.    When  they  have  reached  old  age,  they  throw  off  that  age    ^'^SS^ 
and  are  young  again,  and  increase  iu  size  and  strength,  for  a  cer-  — ■I'lEiT' 
tain  jK-riod  of  years. 

The  Egyptian  Priests  fed  the  sacred  serpents  in  the  temple  aW.^     at 
.Thebes.     Taaut  himself  had  in  his  writings  discussed  these  mys^  ~^TS- 
teries  in  regard  to  tlie  serpent     Siinciioniathon  said  in  anoth^* .^^gr 
Work,  that  the  serpent  was  immortal,  and  re-entered  into  himseL^^a//;. 
which,  according  to  some  ancient  theosophists,  particularly  the*  ^^         , 


KKionr  OP  TUB  Sft-izsN  scrprkt. 


49S 


Indift,  wM  an  attribute  of  Lbe  D«itr.    Anil  lie  also  said  that  the 
1»eiit  Dcrcr  died,  auUss  b;  a  violent  dcatb. 
The  I'iiceniciaus  colletl  the  serpent  A'jalhodvmon    [tlie   good 
Biril];  and  Knepb  ua«  the  Serpeiit-Gwl  of  theEgjFjjIiaiiS, 
I  The  KgTptiniit,  Sancboniatbon    said,  r^prf£<>DU>d  th«  scriK-nt 
Triih  iIm?  bwwl  of  a  ba«l;.  un  accouiu  ot  ilw  swid  flight  of  that 
pril :  ami  thi-  chief  lliL-i-ojihunU  thi.-  sncri-d  iuit-riirtti-r,  gavt  Tcrj 
t-etcriuuii  explutialiuuii  uf  thut  e>inbul ;  saving  that  auuli  a  aw* 
tnt  Wilt  u  wry  divine  crL-atiire.  and  that,  o|x*iiirig  hia  eyes,  he 
,'hl<-d  «itlt  their  rays  the  whole  of  liret-boni  iijin(-e:  n-hen  \\e 
Uiem,  it  hi  dnrknesH  again.     lit  ruulity,  the  hawk-headed  ser- 
Hit,  gi>niii3  of  light,  or  gunil  geuius,  wwt  the  symbol  uf  thu  Son. 
Id  ibi?  hicniglyjjliic  clittniL-ur*,  a  tuakv  waa  tbi;  U-IU-t  X  or  DJ. 
iuccur«  many  limes  on  the  RuecLla  cstoue.    Tbc  horned  ecTp«iit 

the  hiiT»gly|ihic  ftjf  a  QoiL 
.According  t*i  JCus^biBS,  the  Egyptians  repreiiented  the  world  by 
bine  cirole,  spriiiktrd  with  Uamos,  within  whifh  was  extended 
it  with  the  lieud  nf  a  hawk.     ProcluiiBayiithey  represented 
fonr  qiiartt-rs  of  the  world  by  u  croiH,  and  the  sodI  of  tho 
wt>rld,  or  Kiu-ph,  by  a  serpent  aurrouuding  it  io  tbc  rorni  of  a 
olc 

Wc  R-ad  in  Anoxogorat,  tlut  Orpheus  eaid.  that  tb«  water,  and 

b<!  ve«M-l  that  proda(!«d  it,  were  the  primitive  principles  of  things, 

togi'tlier  gave  exiit^'nc?  Io  an  ajiimat^d  being,  whieh  nas  a 

r|»cMt,  with  two  beads,  one  of  a  lion  mid  the  other  of  ahull,  bc- 

rmn  which  was  the  fignra  of  a  <7od  whofle  name  was  Hercules  or 

nmoe:  tliat  from  Herc-ub-A  ciril-  Ute  egg  of  the  world,  wbit^ 

lliocd  beavco  and  earth,  by  dividing  itiirif  into  two  lieoii- 

^beres:  and  that  the  Uod  I'hnnes,  which  ieeuod  from  tLat  e^, 

JB  the  shape  of  a  serpent. 
iTbf  Kgy^itian  GrMld^Ks  AVi,  reprcfiented  standing  naked  on  a 
9n.  held    two  serjH-nts  in  her  hand.     She  is  the  rame  as  the 
tartf  or  Athiaralh  of  tbc  Assyrians.     Krra,  worshipped  in  the 
n.-at  Temple  at  Uabylon>  beld  in  her  right  band  a  eei-pent  by  the 
I;  and  near  Khea,  oUo  worabipptd  tbftre,  were  two  large  oilrer 
pnu. 
lu  a  soulpturR  from  Koaynnjik,  two  serpents  attached  to  poles 
«ire  near  a  lire-alrw,  at  which  two  eunuchs  are  itanding.    TTpoQ 
la  tbu  sacrvd  fire,  and  a  bearded  figure  leads  n  wild  goat  U)  thr 


38 


496  UOKALS  A.ND  DOOHA. 

The  serpent  of  the  Temple  of  Epidaarue  was  sacred  to  M»c:::^_ 
lapius,  the  God  of  Medicine,  and  463  years  after  the  bnildiog  <^ 
the  city,  was  taken  to  Rome  after  a  pestilence. 

The  Phoeniciuns  represented  the  God  Nomtt  {Kneph  qt  Antttn^ 
Kneph)  by  a  serjtent.    In  Kgypt,  a  Sun  supported  by  two  asps  -was 
the  emblem  of  Jforhat  the  good  genius  ;  and  the  serpent  with  the 
winged  globe  was  placed  over  the  doors  and  windows  of  the  Tem- 
ples as  a  tiitilary  Goil.     Antipater  of  Sidon  calls  Amun  "the  re- 
nowned Serpent,"  and  the  Cerastes  is  often  found  embalmed  in  the 
Thebaid. 

On  ancient  Trrian  coins  and  Indian  Medals,  a  serpent  waa  rep- 
resented,  coiled  round  the  trunk  of  a  tree.  Python,  the  Serpent 
Deity,  waa  esteemed  oracular;  and  tlie  tripod  at  Delphi  was* 
triple-headed  serpent  of  gold. 

The  portals  of  all  the  Egyptian  Temples  are  decorated  with  the 
hierogram  of  the  Circle  and  the  Serpent,     It  is  also  found  upon 
the  Temple  of  Naki-Rustan  in  Persia;  on  the  triumphal  arch  »* 
Pechin,  in  China ;  over  the  gates  of  the  great  Temple  of  Channdi 
TeevR,  in  Java;  upon  the  walls  of  Athens;  and  in  the  Temp'* 
of  Minerva  at  Tegea.    The  Mexican  hierogram  was  formed  by  *•■** 
intersecting  of  two  great  Serj^ents,  which  described  the  circle  w*^° 
their  bodies,  and  had  each  a  human  head  in  its  month. 

All  tlie  liuddhist  crnsses  in  Ireland  had  seq^ents  carved  uX**"* 
them.  'Wreulhs  of  snakes  are  on  the  columns  of  the  anci-*^° 
Hindu  Temi)]e  at  Bnrwah-Sangur, 

AnionfT  the  Egyplisms.  it  was  a  symbol  of  Divine  Wisdom,  w  »*^ 
c'Xiendcd  iit  Imgth  ;  and,  with  its  tail  in  its  mouth,  of  Eternit-.^' 

In  the  ritual  of  Zoroaster,  the  Serpent  was   a  .symbol  of      * 
Univerce.     In  Cliina,  t!ic  ring  between  two  Serpents   was      ' 


Hvnibol  <if  the  world  guvi-rned  by  the  power  and  wisdom  of     * 
Crrator.   The  Bacclianiils  carried  serpents  in  their  hands  or  ro*-"*" 
llieir  Iu'iuIk. 

The  SerjK'nt  entwined  round  an  Egg.  was  a  symbol  commo*-"* 
Mir  Iriilians,  the  Efjyptiane.  and  the  Druids.     It  referred  to 
tTi-niicjii  of  the  Universe.    A  Serpent  with  an  egg  in  his  mO'"-"' 
wu«  a  fyiiiliol  i)f  i\\\.:  Universe  containing  within  itself  the  g^^ 
uf  all  ihiiigH  that  the  Sun  develops.  , 

Till'  iirojicrty  p')sseP3ed  by  the  Serpent,  of  casting  its  skin,  s^**   . 
ii|ipiiri'iitly  renewing  its  youth,  made  it  an  emblem  of  eternity   *^^ 
iriiiiinrlaliiy.    The  Syrian  women  still  employ  it  as  a  charm  ag**^ — ' 


KKIont  OF  THE   B11A2RX   8£RrENT. 


4!»7 


I,  as  <1i(l  th«  ileToh'fs  of  Milhrus  niid  Snl»i-7im».  The 
ulh-boru  civni».*ni  uf  tlicuarly  world,  Fohi.  (.'ccitiji*,»inl  Erecli* 
luus,  wric  buirmiiu,  h.iir-SL-rpL-iit.  The  eiiake  wne  the  g^onliAn 
'till'  AtiR'iiiaii  Aci\)i>iili9.  XAKnL'aT.\y,  tlic  brnxcn  e^'ipoiit  of  the 
ildcmeas,  bfc-Atne  nntiirulisird  smoDg  tlie  Hebr>.'W9  m  &  token  of 
■ing  potrer,     "Be   ro,"    aiid   Obrist,  "vise   %b  aeryteixts,  luid 

BplCCT  M  doTP.<l." 

Hie  Serpent  mas  as  ofWn  a  srmbot  of  miitevoltfnce  and  enmity. 
appi^r.1  amnng  the  emMcmn  of  Sim-lloHdru.  tlic  power  of  drso- 
tion  and  ilraitli :  il  in  (lie  bano of  Aopytna,  [dom,  Ardii-moriw,  ami 
biWclolca ;  it  giiaws  (he  roots  uf  tlm  ttvc  of  life  in  (In;  Ivlda;!,  and 
1*8  the  hwl  of  ODfortiinate  Karydice-  In  Hebrew  writers  it  it 
'ncrallj»  typ«' of  cTil:  mid  is  partirnlnrly  ho  in  tho  Indian  iind 
(•nuiD  Mytliu logics.  Whon  Miit  Son  igrhurnml  liy  Mount  Mitndar 
rtating  within  the  coiU  of  the  CosmicalfterpentVaaonki.  to  prodnc* 
It"  AmritJi  or  water  of  immorliility,  the  serpent  vumita  a  bidcoui 
H«oi).  which  sprmdH  throngb  nnd  infects  thu  universe,  bitt  which 
Kna  renders  harmk'se  by  swallowing  it  Abrimaii  in  scrp«Dl- 
Bn  inradcs  the  realm  of  Ormnzd ;  and  the  Bnll,  omblcni  of  life,  it 
outidrd  by  him  and  dioi!.  It  was  tii0n>fon-  a  ni'ligions  ohli^ation 
Ithuverj'dcTont  follower  of  Zoroualer  lu^xlt-rminate  rcptflcf,  and 
hrrinipiitv animals,  <*9p(.-oiany  arrpimra.  TbLnuoralandagtronnni- 
aJ   aigniticuncy  of  ttte   Scr[>.-nt  were  conncct/^d.     tt  became    i 

tim  of  the  Zcnd-AveatA,  that  Abrimau,  thu  IMnciplc  of  Kvil, 
u  the  OrMl  Serpent  of  Winter,  who  ii«»iult«d  th«  onution  of 
rmii«L 

A  svrpcnt-ring  was  a  well-known  symbol  of  time:  and  loexproiE* 
nunutically  how  timu  prt-ys  ii|)oii  itjfttf.  the  Egyptian  prii»«t?  fed 
men  in  a  ))ublx.'rrn»t.-un  chamber,  m  it  were  in  the  Nun'it  winter 
He,oa  t\w  fut  of  bulls,  or  the  yeikr's  plenteoiiancsa.  Thiidragon 
Winter  pureues  Ammon.  the  golden  ram,  to  Mount  Caaiiib. 
he  Virgin  of  the  zodiac  ii  bitten  in  the  bc«l  by  Serpens,  who,  with 
i^urjpio,  risi>3  iitiinediat4,>ly  bi^hiiid  Imr;  and  as  hoiivy,  the  emblem 
rarity  and  citation,  wa«  thought  lo  be  an  antidote  to  tho  »t- 
fa  hite.  BO  the  brea  of  Ariata^na.  the  emblems  of  nature's  nhun- 
tnof.aredi-atroycd  throitgb  th«  agency  of  the  scrfirnt,  and  ivgcne- 
t|d  within  tUeentraite  of  the  Vernal  Hull. 
Pll)^Snn  (Jod  is  Hniilly  Tictftnoiia.  Ubri^hnacruabea  Ihohcflilof 
n  Bi-Tpoiit  ("'iilyiii:  Apollo  destroya  I'ython,  and  Ilerculcg  that 
■riivan  mouMur  whoee  poison  festered  in  the  foot  of  Philoob^tes, 


498 


HOaAU  AJtP  DOOUA. 


of  Mopsus,  of  ChiroQ,  or  of  S^itUriua,    The   jdFad;  Qi 
destroys  Uie  pernioiotie  simkes  dfto^tod  of  Lbt-  gods,  and  «T«r, 
SL  Ctooi-ge  of  Engtund  aud  Micba«l  the  Arcliaogo),  wnn  aguad 
hjdras  and  dragons. 

The  ccliiiBcit  of  the  ma  and  moon  were  l>clieved  by  tbe  onVntoliln 
becauficd  by  the  imaultA  uf  utlvmon  ia  dra^n-rurm;  aodtbef 
endeavored  to  icare  away  tbc  iutrudt^r  by  ahoiita  and  mnutti. 
Tliia  waH  Uie  ohginiil  I,evj«l.hnn  or  Crooked  StTiwui  of  old,  L-auf- 
fixed  in  th«  oldi-n  time  by  the  puwiTuf  Ji^bovab,  and  suspeDdtdwi 
gtlttei'iiig  tniphy  in  ibv  sky  ;  yi<l  aleo  Uit;  Poncr  of  Darkiic«s.ai^ 
posed  to  bf  rvt-r  in  jiiir*iiil  of  the  Snu  Hi.d  Moun.  Whun  U  fiaillT 
overtiikoe  tliem,  il  will  tutnine  tlieniin  ica  folds,  and  pifvontthoT 
shinipg.  In  tbo  Inst  Indian  Avatara,  oi  id  the  Kddiu,  a  ecrpni 
vomiting  flaTnc-.s  is  oxjvMitiHj  la  di-atroy  llie  world.  Tbo  sefjietl 
presides  over  the  cUm  ol'  Uie  year,  vlicre  it  gtiards  ibtf  apftroMk  t» 
tha  golden  QeisxQf  Arle?,  and  iW  ibree  applra  or  te»aimtal  At 
Hesperides;  prt«>Dting  a  formidalilG  ottstactc  1o  the  carwrnfUtf 
Son-God.  The  Grvat  Destroyer  of  enakes  ia  occasioiially  minM 
to  tbem  i  Hercules  with  the  northern  dragon  begets  IIk  Oatt 
ooBtore  of  Soytbiu:  fur  tbc  Snacoema  at  one  time  to  ris«  rtdai 
from  llie  conteat  with  darknttfis,  and  at  anntht-r  1o  eink  tnui 
omhnu^eK  The  northern  consu-llation  Draco,  whose  siai 
wind  like  a  river  tlimiigh  the  wintry  bt-ar,  was  made  the 
icalciacturc  of  ihi-  universe,  as  the  serpent  encircles  the  taasii^ 
egg  iu  JigyptiAii  hieroglyphics. 

The  Pcraian  Ahriman  was  culled  "  The  old  seri^ii^  ^^  '^  ^ 
thebegitiniDg,t]i<;  Prince  of  Darkness,  and  the  rover  upunddonk 
The  Dnigon  was  a  well-known  nymbol  of  ilie  walt-ra  and  of  gw* 
rivcrii;  and  il  was  natural  that  by  the  pastoral  Asiatic  Tri1>4.  ^ 
powerful  nations  of  the  alluTial  plains  in  thrir  ntrighborliood  vh> 
adored  the  dragon  nr  Fish,  iihould  tlirmNclveti  bo  fivinholitril  ai 
tlin  fonn  of  dragons;  and  overcome  by  the  eupcrior  might  uf 
liebrv'W  tiod,  as  oionstronB  Lc-viatbaus  maimed  nod  d<-tftn>jei 
liiiiL  OpbioDous,  in  the  old  Greek  Theology,  warred  Against  K 
and  wax  overcome  and  cost  in  to  bis  proper  elemonU  tbc  ee*. 
he  ia  intitalled  as  the  Sea-God  Oaones  or  Dsgon.the  Levi; 
the  watery  halfof  crratioo,  the  dragon  who  vomited  a  flood  of 
aflor  the  persecuted  woman  of  the  ApnciUypse,  tlic  monaU-T  «b» 
tJireateoed  to  devour  Ilesione  and  Andromeda,  and  trho  for  a  tia* 
became  the  grave  of  Hercules  and  Jonah :  and  be  oorrespuudA 


exicht  of  toe  bba^zbk  srrpent. 


409 


:be  obeonre  namo  or  Rahab,  whom  Jcbo\*tih  ii  eaid  id  Jol)  to  kftY« 
aansfixod  and  oTercomc. 

Tn  tho  «i>nng,  iho  vcar  or  .Suo-God  &p|N'ars  as  Mitiires  or  Kun>pa 
nutiiiU'd  oil  Ib>.-  Bull;  bill  iti  the  opposite  liulfof  the  ZoiU:tc  hi> 
ridt'S  th«  Moblifin  of  Ibe  vat^r^,  the  winged  horse  of  Nestor  or 
PoB(?idou  :  mid  the  Serpent,  rising  helincally  at  the  awlnmniil 
M]iiii)o\.  IjescttJng  with  poiflii(ioTi&  influence  the  cold  coiisti-Hation 
Sii^ttunn^,  it  explained  s£  th«  reptile  in  the  path  vlio  "  titcs  thu 
hone's  bvcle,  so  tJint  hie  rider  falls  hdckward,"  Thc^amo  S«rpcot, 
Ul«  Oanm-a  Aphrvnos  i-r  Miiearwa  of  Synei'lhiH,  wue  lh«  Midgard 
Heqiuut  which  Odin  suuk  hetipiilh  thv  sou,  but  which  grew  to  such 
II  B\T.i'  lu  III  fiiK-ii'ctu  the  whole  earth. 

Fur  thvM.'  Asiatic  »ytiihols  of  the  contest  of  the  SUQ-Gud  wiUi 
mp  Dragon  of  darkn^-ds  and  winter  were  imported  not  only  into 
Wt  Zodiao,  bat  into  Mic  more  homely  cirtde  of  Earo])eaii  legend; 
and  Uitli  Tborand  Odin  tight  with  dragons,  as  Apollo  did  with 
Pyrhon,  the  great  scaly  snake,  Acbilk<s  with  the  Scamauder,  and 
Btfllorophon  with  the  Chimapra.  In  the  apocryphal  book  of 
Kstlicr,  dntgous  herald  "  u  d»y  of  darkness  and  obscnrity  ;"  and 
Bt.  Oeorgo  of  England,  a  probli-niutic  Cuppadouiau  Priuct-,  was 
orTginuttv  only  a  varying  form  of  Mithras.  Jehovah  is  said  to 
hftvo  "cat  Italiab  and  wounded  the  dragon."  The  latter  is  not 
only  the  trp(!  of  eiinhly  deHolation,  the  dragon  of  the  de<-p  wat^frs, 
but  oImi  the  leader  of  the  banded  CTMispimtors  of  the  sky,  of  the 
t\)b(>llii)nii  idan^  whioh.iuxwnling  lo  Enoch,  "cume  not  at  the  right 
time  ;  "  and  his  tuit  drew  a  third  ;iart  of  the  lloat  of  Fleaven,  and 
East  Ihetn  lo  the  earth.  Jebovab  "  diridi-d  the  era  by  his  etii^ngth, 
knd  broke  the  lieade  of  the  Dragons  in  the  waters."  And  aocord- 
ng*  to  tlie  J<tu-jiih  and  Persian  belief,  the  Dragon  would,  in  the 
alter  davfi,  (be  winter  of  limp,  enjoy  a  eliort  period  of  licensed 
tnpiinity.  which  would  be  n.  wiuwn  of  the  greatest  suffering  lo  the 
Kiplc  of  the  t-urth :  but  he  would  finally  \m  bound  or  destroyed 
K  thf  great  battle  of  IfpHsiah ;  or,  as  it  wvms  intimated  by  the 
F^tibinical  figure  of  being  cal«n  by  the  faithful,  be,  like  Ahritnan 
*t  Vii^uki,  nitiniately  absorbed  by  and  united  with  the  Principle 
»f  pood. 

Unas  the  image  of  Rhea,  in  the  temple  of  Bol  at  Babylon,  wen 
■  wro  large  wrpenta  of  silver.  Bays  Diodoro*;,  ejich  weighing  thirty 
,^leiit3:  and  in  theeRiue  Irniiile  wu8  an  image  of  Juno,  holding 
her  right  hand  the  head  of  a  serpeoL    The  Greeks  called  Bel, 


) 


500  MORA^I£  AKD  DOGHA. 


ffeliar;  and  Hesychias  interpreta  that  word  to  mean  a  dstffy^^^ 
great  serpent  We  learn  from  the  book  of  Bel  and  the  Dn^gWt 
that  in  Babylon  was  kept  a  great,  live  eerpent,  which  the  pe^cupb 
worshipped. 

The  Assyriane,  the  Emperors  of  Constantinople,  the  Parthi^^ui^ 
Kcythiaua,  Saxons,  Chinese,  and  Danes  uU  bore  the  serpent  ^BiAi 
standard,  and  among  the  spoils  taken  by  Aurclian  from  Zenc:»l)it 
were  aueh  standards,  Persid  Dracoiies.  The  Persians  represeiK-  ^ 
Orm uzd  and  Ahriman  hy  two  serpents,  contending  for  the  mond^sute 
egg.  Mithras  is  represented  with  a  lion's  head  and  hamao  bcv^J> 
encircled  by  a  serjient.  In  the  Sadder  is  this  precept:  "Wtm^ 
you  kill  serjxjnts,  you  will  repeat  the  Zend-Avesta,  and  thence  yo" 
will  obtain  great  merit ;  for  it  is  the  same  as  if  you  had  killeil.  » 
many  devils," 

Serpents  encircling  rings  and  globes,  and  issuing  from  glok^*^ 
are  common  in  the  Persian,  Egyptian,  Chinese,  and  Indian  moz=*-ii' 
ments.  Vishnu  is  represented  reposing  on  a  coiled  serpent,  wh'^iJW 
folds  form  a  canopy  over  him.  Mahadera  is  represented  wittv-  * 
snake  around  his  neck,  one  around  his  hair,  and  armlets  of  Vl^3^ 
pcnts  on  both  arms.  Bhairava  sits  on  tlie  coils  of  a  serpent,  whf^" 
head  rises  above  his  own.  Parrati  has  snakes  about  her  n^r^ 
and  waist  Vishnu  is  the  Preserving  Spirit,  Mahadeva  is  Si"^™? 
the  Evil  Principle,  Bhairava  is  his  son,  and  Parvati  his  conai^  ^■ 
The  King  of  Evil  Demons  was  called  in  Hinda  Mythology,  Na^^^ 
the  King  of  Sei*penta,  in  which  name  we  trace  the  Hebrew  Nacha^^^ 
serpent 

In  Cashmere  were  seven  hundred  places  where  carved  images  ^^^ 
serpents  were   worshipped;  and  in  Thibet    the    great  Chint*-*** 
Dragon  ornamented  tlie  Temples  of  the  Grand  Lama     In  Chin^^^^ 
the  dragon  was  the  stump  and  symbol  of  royalty,  sculptured  ^ 
all  the  Temples,  blazoned  on  the  fumituri'  of  the  bouses,  aiC:^^^**' 
interwoven  with  the  vestments  of  the  chief  nobility.     The  Emp"*^*^ 
ror  bears  it  aa  liis  armorial  device;  it  is  engraved  on  his  scepti^^^r^ 
and  diadem,  and  on  all  the  vaaes  of  the  imperial  palace.    Ti*^  *^ 
Chinese  believe  that  there  is  a  dragon  of  extraordinary  atrengtr  ^^^'"^ 
and  sovereign  power,  in  heaven,  in  the  air,  on  the  waters,  and  oC^^-^^ 
Uie  mountains.     Their  God  Fohi  is  said  to  have  had  the  form  ot^^ 
a  man,  terminating  in  the  tail  of  a  snake,  a  combination  to  b*^^ 
more  fully  explained  to  you  in  a  subsequent  degree. 

The  dragon  and  serpent  are  the  5th  and  6th  signs  of  the  Chi*"  ■*' 


KHIOHT   OF  TtlE  BKAZRN  SGKPKNT. 


fiOl 


tst  Zodiac;  and  the  Hiiidas  and  Chitiose  tx^licro  tbat,  at  every 
Eli]»e,  th«  sun  or  inonii  U  wizi-d  Uy  a  liiig«  serpent  rr  dragon, 
li«(prp<*Tit  Axoolee  of  tlic  nindiis,  whirh  «?nfuldsihe  globe;  iind 
TOUstrllation  Draco;  towhidi  aljm  refers  "tlicWiir  in  Ucaren, 
Michael  and  his  Angels  fought  against  the  dragon." 
nchvniullmii  eays  that  Tuuiit  was  the  aulhui-  of  the  worship 
wf  sciTwnie  among  the  Pha>i.iciaD«.  He  "ooneoomted,"  ha  says, 
~tliL' qii-iofi  of  drsigoDS  itnd  eerpeiilti;  and  the  Plia?nteiuiis  mid 
%_ip(una  folluwed  liim  in  this  8ii{)fr«li(ioit.*'  IIu  niu  "thi^  firai 
■hu  miide  «n  image  of  Ctelns  ; "  that  is,  who  represenled  the 
llavi-iilv  Hosts  of  Stars  by  visible  syinljola :  and  was  |in>htthlr 
the  aanv  03  the  Ugyy>liiM  TlioUi.  Ou  the  'I'yrimt  coina  of  th« 
i|pflf  Alexander,  Mrptmta  are  rejiR'sented  in  many  poBitionii  and 
iliiiiideit.  coilvd  lu-ound  trees,  erect  in  front  of  altars,  and  eruBhed 
bj  ihe  Syrian  Ilerciiled. 

The  Bcvcnth  letter  of  lh«  Kgyjitian    alplialict,  willed  Zmtia  or 

jtA/e,  Was  sacrvd  lo  Tholh,  and  wue  csprtssid  hy  a  surjH-nl  stund- 

Hoj  90  hie  tail ;  and  that  Ui-ity,  thv  Uod  of  healing,  like  JCscu- 

llqiius,  to  whom  th<i  goqwot  wascoTiSferatj'd,  loiins  on  a  kiiott«J 

<ieit  arnnnd  which  coiis  a  annke.     The   Isiiir    tablet,  describing 

Itf  nij«terit«  of  Tfiip,  i»  fhargi-d  with   seqw^nls  in  fvery  part,  8H 

Wr  L-mhlrma.     The  Anji  vms  ejMTcialtr  dcdirattd  to  her,  and  i^ 

t**ti  (111  the  heads  of  Iht  etiitne^  on  the  huniietn    of  her  pricettf, 

'■nil mi  Ihe  tiaras  of  the  Rings  of  Kgyjit.     Serapis  Wue  Suinetinifs 

ffiHontcd  with  a  human  head  and  serpentine  tuil :  and  iu  ooo 

*<Vnvtng  two  minor  Godd  aru  rc'pre«i>nt«>d  with  him,  ono  bra 

•wjimt  with  a  bull's  head,  and  the  other  by  u  serpent  with  the 

>tdiit4-d  head  of  a  Hon. 

On  no  ancient  sacrifloiul  wssvX  found  in  Deiininrk.  having 
■**tnil  cunipartmoiiis,  a  ^iTpoiLl  la  rcpresinlvd  attacking  a  kuee]- 
">;?l>05.  pursuing  him,  retreating  before  him,  appealed  to  bc«eech* 
'i*fly  by  him,  and  conversing  with  bim.  We  are  at  onee  reminded 
"f  llw  Sun  a*  ihc  new  year  repreaentcd  by  u  child  silting  on  a 
Iwas,  and  of  the  relations  of  the  Sun  of  Spring  with  the  Anlntn- 
"<!  Ariienl,  pumned  by  and  pursiiins  hitu,  nod  in  conjunction 
*'ih  him.  Other  tigun*  on  this  vessel  Uelong  to  the  Zodiac. 
Die  baae  of  the  tripod  of  the  Pythi&n  E>i-icit«i8  wag  a  triple- 
Ferpcnt  of  brasn,  whosf  boily,  foldwl  in  cirrlt-g  growing 
ind  wider  toward  the  ground,  formed  a  onnicid  roUimn, 
be  ihit'C  heads,  diiiposed   triangiihirly,  upheld  the  tripod 


SOS 


H0BA18   AXD  DOOUA. 


of  gold.  A  similiu  coliima  was  ploecil  on  a  piUar  in  tl 
drome  at  Oonstaiitinople,  by  the  founder  of  that  city;  one  odb* 
headti  of  which  is  mill  to  liiivt!  lieuD  broken  ofT  by  Maboout  ike 
Second,  by  a  blow  with  h'm  iron  mace. 

The  Britiiih  God  Ud  wu  called  ''The  Dragon— Ruler  ofde 
Worjd,"  mid  hie  cur  w«»  Jruun  by  ecriK-nts.  !Iis  iniDJstfn vcn- 
itjrkd  adder*.  X  Druid  in  u  |><.>ciii  of  Titlk-ssin  eaye,"!  in  i 
Praid,  I  am  an  Arehilect,  I  am  h  I'rophtit,  I  am  u  Strpent {GatAi).' 
The  Cur  of  the  (ioddcKD  C'oridwpn  abto  was  dravu  by  norpeDtt. 

In  the  elegy  of  TTther  rpndiugoti,  this  puMHgv  occurs  in  iir^ 
cription  of  the  rrligimis  rites  of  the  Druids :  **  Wliite  th«  Saarl» 
mry  is  camcBtly  invoking  T/ti^  OUfltng  Khiif,  liefotv  whum  Htfiiu 
Ow  retRote,  upoi)  t)ic  roil  that  cxtvcrd  tl>e  huge  fttou^s;  vbflil 
the  Dragon  mov^a  round  oviT  the  places  which  oonlain  veaftdltf 
drink-offering,  whilst  ihi?  drink-oRVTiug  is  in  the  Gnldfu  It.  rw* 
in  wliicli  we  rendily  discover  the  niyetic  and  obecure  alhir.'  n  ' 
Ihe  Aiitnniniil  8i-rpcnt  pnrRiiiDg  the  Sun  nlong  the  circle  oflbt 
Zodiac,  to  the  oeles^tial  cup  or  crater,  and  the  Ooldeii  htviu  of 
Virgil's  milk-whito  Bull;  and,  a  line  or  two  further  on.  we  W 
the  Priest  imploriug  the  victorious  Seli,  thu  Sun-God  oFtte 
BubylonianR. 

With  the  wrpt^nt.  in  tho  Anait^nt  Monumentii,  is  very  oAn 
found  aysuciiitrO  the  ('roM.  The  ScryKnt  upon  a  Crow  wiu  u 
Egyplittii  Standard.  It  ot-curd  rLjutiUdly  ui»ii  iLe  Grand  Sui^ 
case  of  IJie  Temple  of  Osiris  at  Pidla- ;  and  «u  ihc  pyrnmid  *l 
Chireli  oTf  reproK(-nted  two  kneeling  fignns  erecting  aC'TW*.** 
tlio  top  of  uhioh  is  a  strpeiit  orent.  The  Crux  A«*ata  vats  aCm 
with  a  coiled  Serpntnlxivp  it;  and  it  iK  perba|ifl  the  ttiMt ooniBM 
of  all  emblems  on  the  Kgyplian  Moiiiimt-nUs,  carried  in  tlic  bao^ 
of  almost  every  figure  of  a  Deity  or  a  I'rieet.  It  wtis,  as  «« lea'* 
by  the  DioniimentA,  tlie  fomiof  the  iron  tother-pins,  need  for  sulk- 
ing fast  to  the  gronnd  Ihc  c^rds  by  which  young  animaM  v* 
confined :  and  tu  used  by  Bhepherds,  bccamo  a  symbol  of  Koyali; 
to  the  Shepherd  Kiiig8. 

h  Cross  like  a  TeHtonic  or  Mallrne  one,  formed  by  four  ciintd 
lines  within  a  circle,  \e  also  common  on  the  Monument'',  and  rep- 
resented the  Tropics  and  the  Colurcs. 

The  Cadueens,  homo  by  Hormes  or  Mercury,  and  al«>  by  Cybalsi 
Minerra,  Atinbig,  Hercules  Ogmius  the  God  of  thv  Celts,  and  tb* 
perKoni(i(.-d  Coustellatiou  Virgo,  was  a  winged  wand,  entviDed  tf 


KXIOUT  OP  TUB  BBAZRK  8FRPEXT. 


603 


two  wrpents.  It  wue  originally  a  simplo  Cross,  mnbolwing  the 
^Qauirun<J  c^iiinoctiiil  (tnltire,  and  the  four  demt-nts  prow»iing 
ftom  ■  ommnn  centrp,  Tliis  Cm?M.  mi r mounted  Sy  a  cirrle,  and 
tliW  \)r  a  crescent,  hcmame  an  emblc-m  of  the  Supreme  Deity — 
or  or  the  active  power  of  gcnpratioti  and  the  pasfiivB  powpr  of 
prodiwiion  c>>D)oiut-d, — mid  was  appi-opriatoJ  to  Thoth  or  Mercury. 
It  liipn  ii««iini'\1  on  improved  form,  Ihe  arms  of  the  Cross  bcitig 
""han^-d  into  win_?»,  and  the  circle  and  crescent  being  formed  by 
two  snnkes,  siiringiiig  from  the  vsnd,  forming  a.  circle  by  crossing 
«8eh  other,  and  their  heiids  making  the  horns  of  the  crescent ;  Jn 
^Uif^h  form  it  ii;  Eec»  in  the  hnnds  of  Antihia. 

The  triple  Tan.  in  the  centre  of  a  cii-cle  and  a  triangle,  typifiea 
tilt  Sured  Name :  and  n<pregeul6  the  Sacred  Triad,  t)ie  Creating, 
Pn^Tving,  and  De«troyiiig  Powers ;.  m  well  as  the  tliTW  great 
iighu  of  Muonry.  If  to  the  Masonic  point  wiiliin  a  Circle,  and 
Ifce  two  parallel  lines,  we  ndd  the  single  Tau  Cross,  we  have  the 
Ancient  Egyptian  Tripln  Tan. 

A  eohimn  in  the  form  of  a  cross,  with  a  circle  over  it,  mx  aged 
^  (he  Egypriana  to  meaEuro  th«  increaec  of  the  icnndationB  of 
theXile.  The  Tau  and  Triple  Tan  are  found  in  many  Ancieut 
Jpluibets. 
Tith  the  Tan  or  the  Triple  Tan  may  be  connected,  within  two 
the  dogtde  cnbe,  or  perfection ;  or  the  perfect  aaiilar. 
(Vmi  AtiMta  is  found  on  the  sculptures  of  Khorsabad;  ou 
ttw  ivories  from  Niraroud,  of  the  s«me  age,  carried  by  an  Assyrian 
Mourcb  ;  and  on  fylindere  of  the  later  Assyrian  period. 

Ai  the  single  Ta«  represents  the  one  Uod,  so,  no  doubt,  the 
Triple  Tau.  tlie  origin  of  which  cannot  he  traeed,  wiw  maiut  to 
'*pfetent  the  Trinity  of  his  attributes,  the  throe  Masonic  pillnra, 
jyisooH,  Strknotii,  and  Uarwost. 
ITlit  Pmphct  Kxi'lciel,  tn  th«  4th  verRo  nf  the  9t.h  chapter,  fuiys: 
rAtid  thp  Ijord  snid  niito  him, '  Oo  through  the  raidst  of  the  city, 
nmngh  the  midst  of  .fcriisalem,  and  mark  the  letter  Txv  upon 
:fon'bmdeuf  Ibnee  that  righ  and  monrn  for  all  the  uhomtna- 
I  that  be  done  in  the  midst  thereof.' "  So  the  Latin  Vulgate, 
the  probably  mosl  ancient  copies  of  the  Septnagint  translate 
'{nmigo.  This  Ton  was  in  the  form  of  the  crosf  of  thin  de* 
.  and  it  was  the  emblem  of  !i/fi  and  mlvalfon.  The  Samaritan 
and  tbo  Kthiopic  Tavvt  arc  the  evident  prototyiw  cf  the 
r;  and  we  leam  from  Tertnllian,  Origen,  aod  St.  Jeromci 


601 


UORALS  AX1>  DOOJIA. 


ftat  tbo  Hebrew  Tau  was  aucicuLlj  wriueo  ia  Ibe  bm  (( 
Cross. 

In  aucietit  times  Lhu  murk  Tnu  vaa  i«t  on  those  who  \aA 
uci{intltA  by  ilieir  jii(Igi'«,  m  »  eymha\  of  iiiooceiice.    Tbc  niiii' 
comotaudrrd  placed  U  ou  soldlen  who  cscuiwd  ntihort  fiw  Ik 
6eM  of  battle,  u  s  sign  of  liieir  safety  uiidur  the  DiriDc  Prt- 
lection. 

It  vae  a  sacred  svnibul  among  the  Oriiids.  liivcsting  utrwif 
part  of  iu  bniiichtK,  tbey  lell  it  in  tbt>  lihaji?  of  n  Tnu  Croci,  pn* 
wrvfd  it  curt-rully.aud  uumsucralcd  it  wiih^iilenin  wivmuotoi  Ot 
tli«  tree  thoy  cutdwply  theu'urd  TiiAU.by  wliii;htli«y  ipfant(i«i 
On  tbc  right  arm  of  tlie  Cros^,  tln-y  iiiitorihed  lln*  word  Huru 
on  the  ioE't  Bklkn'  or  ItK:.K\L'>.  and  »ii  iho  middk*  of  thrtnuk 
Tba.iu.uis.    This  repre»t>ii led  the  aicrt'd  Triad. 

It  is  certain  tliat  the  Iiidiaus,  EgypliaQs,  and  Anibisiit 
vencnition  to  the  sign  of  Ihc  Cmsi,  thousands  of  yean  bafiift 
coming  of  Christ.    ISverywhcrc  it  was  a  rnvrtni   eymboL 
Iliudusaad  the  Celtic  bniids  built  mnitv  of  their  Temples  la 
toim  of  a  Cross,  as  the  ruins  iiiill  rdiiaiiiiii"  clviirly  «b<>T,  tt^ 
partiuiilarly  the  ancient  iJruidicnl  Temple  at  i'lasseniiss  in 
Island  of  r.<>wi8  in  Scotland.    The  Circle  is  of  Vi  Stono*. 
each  of  the  ^ides,  east,  west,  and  sonth,  are  three.    lu  tlie 
was  the  ima^  of  the  IMty;  aod  on  the  north  an  avenue  of 
iiiiieleeQ  etonpR.  and  one  at  the  entrance.    The  Stipemal 
at  Benarc-s  ia  in  l  ho  form  of  a  Cross ;  and  the  Uruidical  sil 
nean  gr-otto  at  Kew  Grmog«  in  Indnud. 

The  Siatue  uf  Osiris  at  Rome  had  the  same  emblMn.    IsJi 
Ceres  abui  bore  it ;  aud  lh<-  earerns  of  initiation  w«n;  coDMnutfd 
in  Ciiat  shape  with  u  pyramid  over  the  tiaceiluiit. 

Croseca  were  cut  in  the  stones  of  the  Temple  of  Serins 
exandm ;  and  many  Tau  Crosses  are  to  K*  scvn  in  t4i«  m 
of  AtalHUtion  and  Esiiu,  in  EgypL  Uu  coins,  thi?  nrnbol 
^yptian  (ttid  Kuepb  was  a  Cross  within  a  Cirolo. 

The  Crux  Aitt>ulu  was  the  [mrticnhtr  enibluin  of  Oiirbi 
MX-ptre  ended  with  thattignre.    It  was  also  Ibe  rniMeni  of  tl 
aud  was  considered  a  ^nblime  Ilicroglrphio,  pos»«s«uig  ra, 
powers  and  virtues,  as  «  wonder-working  amulet. 

The  8aere<l  Tuu  o<vurs  in  tlit'  hands  of  tbi-  mummy-sha 
nres  between  tlie  foreb^gs  of  the  row  of  tipbyoxes,  in  the 
nrcnue  leading  from  Luxor  to  Raniac.     By  the  Tan  Ciwa^ 


KiriQHT  OF  THB  BBAZBK  eERPXNT. 


COS 


tiaU  cjcprraacd  the  number  iO,  a  perfect  number.  dvDoting 
reu,  aud  tlie  P>-thiigoreiiii  TetrtKT|y(t.vriDcomniiiDicabW  name 
The  Tuu  CruM  ie  alito  founiJ  ou  ihn  tituuee  in  fruut  of 
iir  of  the  Temple  of  Amuiiolli  111,  at  Tht-bos,  who  miga&l 
\hf  (imo  wben  th«  Israolit^s  took  possession  of  Cunaun :  oad 
^ptiari  I'rk-^U  c^rriul  it  in  all  the  toicretl  pruc^'twiona. 
Lullinii,  who  hod  hvi-ii  jiiitiuted,  informs  ut>  that  the  Tau 
QKribi-U  on  the  forvliciul  of  every  jicnson  who  had  iHren  ad- 
into  tiic  UlysUTics  of  Mithras. 
1^  llic  Himplu  Tau  rvjiivocultJ  Life,  so,  when  the  CLrck>,  ej'niliol 
B«roilv,  wae  added,  it  r»ptviiMii«d  Ktomal  life. 
■  Uk'  Iniliulioti  of  u  King,  thv  Tiiu,  as  the  emblem  of  life  and 
^f  tbf  My!>ti.'rit'H,  wss  iiiiiin»iSi>d  upim  hiH  Hps. 
lu  tht  Indian  Myaterivs,  thtt  Tuu  Cross,  under  the  num»  of 
U',  wu  markoi)  upuu  Ihi'  Iwdy  uf  the  Cunditiate,  lU  a  sign  that 
^w  scl  ajiurt  for  tht-  yai-rrd  M  vetcrir*. 

\)a  llie  upright  t«l>h-t  vf  tlio  King,  dittcoverod  at  Jjimioud,  arc 
•  names  of  thirteen  (irL'iit  (mmI?  (nTiion^  which  arv  Yav  and 
I.) ;  uiid  the  lufl-luiud  churiu^t^T  of  i>v«r;  ono  is  a  cross  nom- 
tvduf  two  cuDt'ifunu  chunicti^nL 

rhi>  Cn.i«!i  iipiii-tirK  upon  an  Aucicni  Phn^nicinn  mcdnl  found  in 
^uiii«  of  ('itium;  oti  Uiu  r>.'ry  tuictL-nt  Itudiihifit  Ohclimk  near 
b  ia  lloitft-idiin,-;  «u  the  Bnddbixt  ttoutid  Towers  in  Ireland* 
Kpon  tb«  8pl«ndid  ob<-lisl£  of  the  s&me  era  at  Forres  in  Scot- 

BoD  the  fa^odi?  of  a  temple  nt  Kalohche  in  Nubia  arc  Uirao 
li  figunii,  (uich  holding  a  Crux  Aiisato. 

Like  tht:  SnhtrrnincMn  Mithriatic.  Tpmple  nt  New  Qrang?  in 
i,  tbti  i*u;,'))diw  of  Dcniu'es  and  Malhnra  were  in  Uie  form 
Croflj.    Mii^'iiiticc-iit  Btiddhist  (JroBecn  wciv  orrctvd,  and  are 
Jtding,  at  (^lonmaciioi^,  Finj^hu,  and  Kilculku  in  Irelaod. 
KVi-r  thtf  monQmtuU  of  Buddhism  arc  found,  in  India,  Cey- 
ir  Ireland,  we  find  the  Cross :  for  Ituddba  or  Buudh  was  rep- 
lied tu  huTc  bet-n  vrucitii^ 
the  ptaiiete  known  to  the  Aucients  were  difitiugnisbed  by 
[ystic  CroM,  in  cunjunction  with  the  sohir  or  lunar  ^vmhola ; 
hy  a  cross  over  a  creaceiit,  J  upitt-r  by  a  croaa  under  a  cre»- 
|Marj>  by  a  ornKs  rr>iting  obli<inely  on  a  circle,  Venus  by  a 
under  a  oji'cli!,  and  Mercury  by  a  cross  Burmounted  by  a 
I  and  that  by  a  crescent. 


fi06  XOSALa  AND  DOQVA. 

The  Solstices,  Oancer  and  Capricorn,  the  two  Ontea  of  HeaTci 
are  the  two  pillars  of  Hercnles,  beyond  which  he,  the  Snn,  nei 
jonrneyed :  and  they  stilt  appear  in  our  Lodges,  as  the  two 
columns,  Jacbin  and  Boaz,  and  also  us  the' two  parallel  lines  tft=K  ^ 
bound  the  circle,  with  a  point  in  the  centre,  emblem  of  the  &  w^n 
between  the  two  tropics  of  Cancer  and  Capricorn. 

The  Blazing  Star  in  our  Lodges,  we  have  already  said,  represe  xats 
Siriua,  Annbis,  or  Mercury,  Guardian  and  Guide  of  Souls.    Our 
Ancient  English  brethren  also  considered  it  an  emblem  of   'ftJK 
Sun.     In  the  old  Lectures  they  said :  "  The  Blazing  Star  or  GloiJ 
in  the  centre  refers  us  to  that  Grand  Luminary  the  San,  wl«."idi  - ' 
enlightens  the  Earth,  and  by  its  genial  influence  dispenses  bl^s**- 
inga  to  mankind."    It  is  also  said  iu  those  lectures  to  be  an  ^=m- 
blem  of  Prudence.     The  word  Prudentia  means,  in  its  origm  lul 
and  fullest  signi(icati(m,  Foresight :  and  accordingly  the  Bla^  "inS 
Star  has  been  regarded  as  an  emblem  of  Omniscience,  or  the  -rf^H- 
Seeing  Eye,  which  to  tlie  Ancients  was  the  San. 

Even  the  Dagger  of  tlie  Elu  of  Nine  is  that  used  in  the  l^Eys- 
teries  of  Mithras ;  which,  with  its  blade  black  and  hilt  white,  "^s* 
an  emblem  of  tlie  two  principles  of  Light  and  Darkness. 

Isis,  the  same  as  Ceres,  was,  as  we  learn  from  Eratosthenes  tt* 
Constellation  Virgo,  represented  by  a  woman  holding  an  ear"  "f 
wheat.  The  diEfereiit  emblems  which  accompany  her  in  the  de- 
scription given  by  Apuleius,  a  serpent  on  either  side,  a  goL^^S*" 
Tase,  with  a  serpent  twined  round  the  handle,  and  the  ani«:^^^*^ 
that  marched  in  procession,  the  bear,  the  ajie,  and  Pegasus,  re^p'^ 
sented  the  Consfelliitious  that,  rising  with  the  Virgin,  when  on  ""■* 
day  of  the  Vernal  Equinox  she  stood  in  the  Oriental  gate  °' 
Heaven,  brilliant  with  the  rays  of  the  full  moon,  seemed  to  ma~  '^^^ 
in  her  train. 

The  cup,  consecrated  in  the  Mysteries  both  of  Isis  and  Eleic  •**' 
was  the  Constellation  Crater  or  the  Cup.     The  sacred  vessel  of    "*"_* 
Isiac  ceremony  finds  its  counterpart  in  the  Heavens.    The  01yn».  T"^^ 
robe  presented  to  the  initiate,  a  magnificent  mantle,  covered 
figures  of  serpents  and  animals,  and  under  which  were  twelve  ot, 
sacred  robes,  wherewith  he  was  clothed  in  the  sanctuary,  allude*^ — 
the  starry  Heaven  and  the  twelve  signs :  while  the  seven  preparat 
immersions  in  the  sea  alluded  to  the  seven  spheres,  through  wh 
the  son!  plnnged,  to  arrive  here  below  and  take  up  its  abode  ii 
body. 


BHionr  or  tos  bbazen  SEurcNT. 


607 


Celestial  Vir^ii,  during  th«  tiirce  bst  centuries  Uul  prc- 

the  Chriitiiin  «m,  occupied  the  borojcopc  or  Oriental  poiDti 

tbat  gst«  of  Hi-aven    tlirough  uhicli   Uii'  Sun  and    Moon 

idcd  above  the  horison  at  th«  tirci  equinoxi-g.    Agniu  it  ooou* 

il  at  mi(lDight,at  Ibe  winter  SoUtic^,  tlie  prccisv  munieut  whun 

oommenced.    Thus  it  wag  egaeniiiilljr  cunawtcil  with  tho 

uf  iJinesnnd Heneons, of  llic  Snii, iLe  Moun. uiid  dav und  nigbf, 

|)rin(;i[»ilcpuc)i8or  the  year.  At  tlititx^tiiDose^  wfix-ui-lL-bmt<.*tl 

terond  Iceser  Mjjt«riesof  Cerea.  When  douUdosc«odL-d  |iast 

lnn(».at  tbemotncnl  when  the  8nn  ociiiipioi)  that  (Xiiul,  tlio 

row  Ik-fore  him;  elie  stood  at  the  gazv^  of  dtiv  niid  ojienHL 

to  him.    Tier  brilliiint  Slur,  Spina  Virginia,  mid  Arelurug, 

■let,  northvcKt  of  it.  Iicraldod  h\s  coining.     Whtia  lie  liod  ra- 

totheTcmol  equinox,  »tt)ie  moment  when  ^mls  wereregcn- 

I.  again  it  was  the  Oi>le5tial  Vir^n  ctiat  led  the  march  of  the 

or  niglit;  aiid  in  hov  stars  caToc-  the  Ix'tiiitifiil  full  moon  of 

onth.    Xight  and  l>ay  wcro  in  euccesaion  introduced  by  ber, 

they  began  tvdiminiab  in  Iviigtli;  and  aouU,  before  orrivirijf 

f;iitt>3  of  Uell.  WOK  alsu  Lud  by  her.     lu  going  through  these 

they  parsed  the  Styx  in  the  8lh  degree  uf  Libra.    .She  wob 

ouH  8ibyl  who  tuitinted  Bncos,  aud  opened  to  bim  tbu  way 

te  infernal  n:;;iona. 

ja  pifuliurfiitautioD  of  (he  Conetulliitioit  Virgo,  baa  cansed  it 
into  all  tb*  wcrcd  fubles  in  rc^rd  to  nature,  under  differ- 
OB  and  tbe  mon  varied  forms.     It  often  takes  the  name  of 
the  Xoon,  whii:h,  wlien  nt  its  full  iit.  the  Va-nal  Ei]uiDox, 
[In  unian  with  it  or  beneath    its  feet.     Mi-rcury  (orAunbis) 
hifl  domicil  and  esallation  in  the  sign  Virgo,  irus,  in  all  tlie 
Abies  and  Senctuarir^,  tho  inoepaiiiblc  romtmnion  of  hia, 
t  wbosc  counsels  she  did  nothing. 

relation  b4.-twecn  the  emblems  and  mysterious  recitals  of  the 
lions,  and  the  Houveiilyliodioe  and  order  of  tho  world,  was  still 
olear  iu  the  My&teries  of  Milbra«,  adot\>d  us  the  Suu  ]n  Adia 
r,Cappodoeia,  Armenia,  and  Pursiii.iiud  whoeu  Jlysltiriea  went 
me  iu  llie  lime  of  Hylla.  Thia  is  »m[dy  proved  by  iheduscrip- 
wo  hnveof  tlic  Mitliriac  cbtc,  in  whiiih  were  fig.ured  tlie  two 
imenLH  of  the  UeavcnH,  that  of  the  Dxed  Stdn  und  that  of  tbu 
ttB,  tbe  Oonste nations,  tliceigh  t  mystic  gates  of  the  spheres,  uad 
mbols  of  the  elemonta.  So  on  a  celrbmted  mnnument  of  thnt 
<n, found  at  Rome,  wore  flgnred,  tlie  Serpent  or  II|dru  uudei 


\ 


508  H0RAL8  AND  DOOKA. 


Leo,  as  in  the  Heavens,  the  Celestial  Dog,  the  Ball,  the  Scorplor?, 
the  Seven  Planets,  represented  by  seven  altars,  the  San,  Moon, a.X3Ld 
emblems  relating  to  Light,  to  Darkness,  and  to  their  succeasicsn 
dnring  the  juar,  where  each  in  turn  triumphs  for  six  months. 

The  Mysteries  of  Atya  were  celebrated  when  the  San  enter-^^ 
Aries;  and  among  the  emblems  was  a  ram  at  the  foot  of  a  iM-iee 
which  was  being  cut  down. 

Thne,  if  not  the  whole  truth,  it  is  yet  a  large  part  of  it.  that    t^tme 
Heathen  Pantheon,  in  its  infinite  diversity  of  names  and  personifi- 
cations, was  but  a  multitudinous,  though  in  its  origin  nnconsclo i:!* 
allegory,  of  which  physical  plienomena,  and  principally  the  Hea ev- 
enly Bodies,  were  the  fundamental  types.    The  glorious  images  of 
Divinity  which  formed  Jehovah's  Host,  were  the  Divine  Dynastj 
or  real  thcocraoy  wliioli  governed  the  early  world ;  and  the  meo  o' 
the  golden  ago,  whose  looks  held  commerce  with  the  skies,  and  wfac 
watched  tlie  radiant  rulers  bringing  winter  and  summer  to  mort3l^ 
might  be  said  with  poetic  truth  to  live  in  inime<liate  communication 
with  Heaven,  and,  like  tlie  Hebrew  Patriarchs,  to  see  God  face  to 
face.  Then  the  Gods  introduced  their  own  worship  among  mankind : 
then  Oannes,  Oe  or  Aquarius  rose  from  the  Red  Sea  to  impart  eciei»o* 
to  the  Babylonians;  then  the  bright  Bull  legislated  for  India aJ>d 
Crete ;  and  the  Lights  of  Heaven,  personified  as  Liber  and  Cere** 
hung  the  Bo>otian  hills  with  vineyards,  and  gave  the  golden  she*' 
to  Eleusia.    The  children  of  men  were,  in  a  sense,  allied  or  marri^"' 
to  those  sons  of  God  ivho  sang  the  jubileeof  creation  ;  and  the  ^t*- 
circling  vault  with  its  countless  Stars,  which  to  the  e.\cited  Si*** 
agination  of  the   solitary  Chaldean  wanderer  appeared    as    »-**'" 
mated  intelligunci'S,  might  naturally  be  compared  to  a  gigac»  t'^" 
ladder,  on  wliich,  in  tlieir  rising  and  setting,  the  Angel  lumina*"*^* 
appeared  ti)  be  ascending  and  descending  between  earth  and  Hear  ^*" 
'J'he  original  rcvehition  died  out  of  men's  memories;   thev  w  ^^ 
shipped  the  Creiiture  instead  of  theCreator;  and  holding  all  cartt  "^^    * 
things  as  connected  by  eternal  links  of  harmony  and  sympat^    *^' 
with   the  heavenly  liodies,  they  nriitcd   in  one  view  ostronoii 
astrology,  and  religion.     Long  wandering  tlius  in  error,  they 
length  ceased  to  look  upon  the  Stars  and  external  nature  as  Gc 
and   by  directiTig   their  attention  to  the  microcosm  or  narrow 
world  of  self,  they  again  became  acquainted  with  the  True  Ru 
and  Guide  of  the  Universe,  and  used  the  old  fables  and  sni 
atitions  as  symbols  and  allegories,  by  which  to  convey  and  uiu 


KNtOQT  OF  THB    BHAZEN    SEIIPICXT. 


m 


vliir!ilo  bido  the  great  truths  which  had  fikded  out  of  most  m«n'> 
Ktiittulininca 

In  the  Hebrew  vritin^  the  term  "  Ueuvcnly  lloittB  "  inrhideF 

nutnnlT  the  manBcDore  and  emtsEaricn  of  Jehuvah,  but  a\fo  the 

)«l»t!al  luminaries;  and  the  stars,  imagitiod  in  the  K^t  to  be 

Ditnateil  intolligcucos,  ])re@idiu^  oter  hiiiBiiii  wcul  mid  wot-,  aT« 

Ii-DliQi'd  with  the   more  distinellv   imperson«U-d  nic**engpi-s  or 

»ho  execute  the  I>iTiiie  decree?,  and  whose  prfdorainnnr* 

ktsren  is  in    mvelerioiis   eorreBiionclcnce  nnd    relntinn    with 

be  pi^wers  and  dominions  of  Ihe  enrth.     In  Job.  the  Morning 

lind  the  Sons  of  God  are  identified;  they  join  in  the  fame 

«f  priiic4-  lo  the  Alniigliiy  ;  they  are  hylh  siiBt'tplible  of 

Iw:  tJicj   walk  in  brighlnfM;  iind  iiiv  liablw  to  impiirily  and 

n)>i>rfrrtiun  in  lUo  sight  of  God.     The  Klotiim  originillv  includyd 

Qblj  furL-igu   8ni)iTstitiuiiH  turnis,  but  u]?o  utl  that  host  of 

which    vrm  rvvcaled  (d  poetry  to  the  dbeplitrrds  of  the 

1,  now  OS  an  encampment  of  warriors,  now  09  corcoring  in 

of  tire,  iind  now   or  wiiigc^d  mesnengera,  oawnding  and 

eudinf!  the  rault  of  hearen,  to  cummunicatv  the  will  nf  Ood 

iDuuikind. 

"The  ElcmnI,''saj-8  the  Bereshith  Bnhha.  to  GL-nesis,  " called 
.  Abraham  and  his  potslority  ont  of  the  dominion  of  the  stare ; 
'  Biiiiuv,  the-  Isnu-lite  wm  a  KTvnnt  to  the  star*,  and  born  nnder 
eir  influeacie,  MB  are  the    heathen;  but  by  virtue  of  the  law 
en  on  Monnt  Siniii,  he  be<ctiino  Ubemted  from  this  degrading 
■itude."     Tlie  Arabs  had  a  similar  h'gend.    The  Prophet  Amos 
^cilly  asserts  that  the  Isnu-lites,  iu  thu  desert,  worshipped,  not 
ilTaht  but  Moloch,  or  a  Star-Gwd,  eq^iiivuleat  to  Saturn.     The 
El  or  Jehovah  wen?  not  mt-n-ly  planetary  or  6olar.    Their 
DboHsm,  like  that  of  every  other  Ik-ity,was  cuexlensiTe  with 
itSTe,  and  with  the  mind  of  man.    Yel  the  itstroloj^ienl  char- 
rti  aseignefl  even  to  JidiovMli.     He  is  dfitrribed  hk  scaled  on 
I  pinnacle  of  the  universe,  leading  forth  thi^  Hosts  of  ITeflven, 
H  telling;  them  uuerringly  by  mnne  und  number,    llis  stars  are 
ifwsaad  Uiseyve,  which  run  through  the  whole  world,  keep- 
I  witch  over  meu's  detde.    The  stiira  and  planets  were  prop- 
r  the  angels.     In  Phana»ic  tnidition,  aa  in  Ihe  phrtiaeulogy  of 
Kew  Tesinment,  tin?  Tleji\f!ily  Host  aiipt-nrfi  as  an   Aiigolio 
Dj,  divid'-d  into  n<giiiienla  und  brigades,  under  Ibe  command 
itaaginnry  chiefs,  such  u   Miiseuluth,   Legion,  Karton,  Oistni, 


510  MOBjUJS  aitd  Doaiu. 

etc., — each  Gietra  being  captain  of  365,000  myriadd  of  sUn 
The  Seven  Spirits  which  atand  before  the  throne,  apoken  of  by 
several  Jcwisli  writers,  and  generally  presumed  to  bare  been 
immediately  derived  from  the  Pei^ian  Amshaspands,  were  nlti- 
mately  the  seven  planetary  intelligences,  the  original  mo^elof 
the  seven -branched  golden  candlestick  exhibited  to  Hoses  on 
God's  mountain.  The  stars  were  imagined  to  hare  fought  in 
their  courses  against  SisiTo.  The  heavens  were  spoken  of  as  hold- 
ing a  predominance  over  earth,  aa  governing  it  by  signs  aod  or^ 
nances,  and  as  containing  the  elements  of  that  astrological™- 
dom,  more  especially  cultivated  by  the  Babylonians  and  Egyp- 
tians. 

Each  nation  was  supposed  by  the  Hebrews  to  have  its  on 
guardian  angel,  and  it*  own  providential  star.    One  of  the  cbief 
of  the  Celestial  Powers,  at  first  Jehovah  himself  iu  the  chaneter 
of  the  Sun,  standing  in  the  height  of  Heaven,  overlooking  sad 
governing  all  things,  afterward  one  of  the  angels  or  subordinitB 
planetary  genii  of  Babylonian  or  Persian  mythology,  was  the 
patron  and  protector  of  their  own  nation,  "the  Prince  that  staad- 
eth  for  the  children  of  thy  people."    The  discords  of  earth  WW 
accompanied  by  a  warfare  in  the  sky;  and  no  people  underirent 
the  visitittion  of  the  Almighty,  without  a  corresponding  chaflt^ 
ment  boing  iuflirted  on  its  tutelary  angel. 

The  falk'n  Angels  were  also  fallen  Stars ;  and  the  firat  allnBiti'' 
to  a  feud  among  the  spiritual  powers  iu  early  Hebrew  Mytholofl' 
where  Euhab  and  hia  confederates  are  defeated,  like  the  TitaP^^'^ 
a  battle  against  the  Gods,  seems  to  identify  the  rebellious  Spi^** 
as  part  of  the  visible  Heavens,  where  the  "high  ones  on  hi^"  . 
are  punished  or  chained,  as  a  signal  proof  of  God's  power    *^' 
justice.    God,  it  is  said — 

"Stirs  the  sea  with  his  might. — by  his  understanding  He  er**** 
Hiihab — His  breath  clears  the  face  of  Heaven — His  hand  pie:!'*' 
the  crooked  Serpent. ..  .God  withdraws  not  his  anger;  ben^* 
him  bow  the  confederates  of  liahah." 

Kahub  always  means  a  sea-monster:  probably  some  such  legw'*' 
ary  monstrous  dragon,  as  in  almost  all  mythologies  is  the  ad"^^ 
sary  of  Heaven  and  demon  of  eclipse,  iu  whose  belly,  signifieaC^- 
called  the  belly  of  Hell,  Hercules,  like  Jonah,  passed  three  d*-=* 
ultimately  escaping  with  the  loss  of  his  hair  or  rays.  Chesil,  '^ 
rebellious  giant  Orion,  represented  in  Jobas  riveted  to  the  sky,  ■^^ 


EXIOUT  of  TUE  DIUZBK  5BRPE!!T. 


«11 


to  Ninue  or  Nimrod,  tlitt  mythical  Toundei  of  Niooveh 
(Citf  vf  Fisli)  the  mighljr  baat«r,  who  filev  Uoud  and  pnutliL-ra 
btfbre  tlio  IxprO.  BikhnU'e  conrL-dLniWo  uro  girobublj  the  "  Hi^li 
MM  on  lligli,"  ctie  Clu'siliin  or  coiistellalious  in  Isuiali,  the  ileav- 
enly  Qott  or  Heareuly  Powers,  among  whose  number  were  found 

fllj  and  disol)e(liencc. 
^1  Ix^hcKl,"  eaya  Psendo-Enocli,  "seTen  stars  lik«  great  blaxiiig 
nountaitis,  and  like  Spirits,  «ntT«ating  me.  And  the  angel  eaid, 
Tiiii  {ibiii',  until  the  ctiusiimnuition  ol'  Ueavon  uiid  Earth,  nil!  be 
iWpriiiim  of  tlie  StiiTs  (iiid  of  the-  Host  ol'  IK*avfii.  Tliese  an;  the 
.Sttns  which  oTprstepped  God'e  commaud  before  their  time  arrived; 
Uilcanx:  not  «l  thrir  proper  )ii>iii><tn  ;  tlit-nfore  was  he  oflVrndcd 
*ilh  tlietn,  ftttd  bound  IIk-'UI,  niitil  the  time  of  tlie  coneumma- 
tion  of  their  crimes  in  the  secret  Tear/'  And  agaio ;  "  These 
I  Star*  arc  those  wbieh  have  Iran^^gresafid  tb«  uonimaudmtnt 
'■&»  Most  Uigh   Gud,  and  whieh   ai'e   \mvu  buitnd  until    ihe 

■of  Iht!  day*  of  ihcir  crimi-a  he  completed." 
ifiis  Jenicfh  and  i>urly  Chrisliiin  writi^ra  looked  on  the  worship 
I  tlie  euQ  and  the  ck-ineuts  ^^ith  compurutivo  indulgence.  Jiiatia 
'and  Clemenaof  Alexandria  admit  that  God  had  appointed 
l*Btar8  as  lej^itimate  objects  of  heathen  worship,  in  oi'der  to 
re  throughout  the  world  some  tolerable  notions  of  natural 
It  seemed  a  middle  point  between  Ileatheiiiam  and 
nttianity;  and  to  it  certain  en^blcms  and  ordinanceH  of  that 
iMcmed  to  n;hitc.  Thu  advent  ef  Christ  wan  uiinouiiocd  by 
from  the  Eait;  and  his  uativity  woa  celebrated  on  tho 
gtday  of  the  Julian  Calendar,  the  day  when,  in  the  phyetcat 
lorations  of  Persia  itnd  Kgypt,  Mithraa  or  Osiris  was  nowlj 
iiL  It  waa  then  that  the  arclftniationB  of  the  Host  of  Ilcare-H, 
Minfiiiling  attendants  of  tho  Sun,  surronndeiJ,  as  at  tho  spriug- 
^m  of  cri-ation,  the  <.Tudle  of  hh  birth-place,  unil  that,  in  tho 
■«dsof  Ignatiiu,"a  etar,  with  lightinexpivssible,  ehoue  forth  in 
I  QeaTons,  to  destroy  IhL-  power  of  magic  and  the  bonds  of  wick- 
;  for  God  himsulf  bad  ap^x-ared,  iti  the  form  of  nuui,  fur 
I  n-bewal  of  eternal  life." 

Sui  however  infinite  the  raricty  of  objt.'cta  which  helped  to 
elup  the   Qutiou  of  Deity,   and  eventually  asHumcd   ita  places 
itating  the  worship  of  the  crvatare  for  that  of  the  creator; 
of  the  body,  for  that  of  the  eotil,  of  the  aniverse,  itill 
the  notion  itself  wu  ciscntially  one  of  unily.    The  idea  of  ODd 
~  S3 


6Vt 


MOBAU   AKD  DOOVl. 


God,  of  ft  creative,  ppoUactiv^  gorcniing  umtr,  itaid 
taf]i«Bi  tioriitm  of  thought:  and  iliu  miiirtfiriaw  iTW 
ttve  agOt  makn  pvcrv  eurcvpding  ppodi.  ssImb  it  W 
Kppeur  onlyMa  Mage-  in  tlu*  progrMs  of  difpuMBati  «h 
Bv«r3rwbeTv  Id  tV  uld  faitbi  w«  find  tlio  ida  of 
itiding  D(.'i(y.     Amiiii  i>r  Oriri^   pn^^idtfs  among  tbr 
Egjrpl;  I'nn.  wltli  tlir  ninaic  of  his  pipe,  Jirtcta  the 
OOatUlIfttioiis,  M  Zeiis  leads  the  eo)«niD  procMtioa  oTde 
tToo]M  ill  th<^  iwtniri'iriiiral  ihwlogv  of  the  Pjtfagm^M. 
an  indiilto  divunity  uf  upiiiions  on  nil  oiber  •ntJBStt.'a 
Imns  Tjrina.  "the  whole  world  is  unsoimon*  id  tbe  btfirf'rf' 
ouly  altni^'lilj  King  and  Fadicr  of  alL" 

There  is  alwHva  a  Sovereigu  PoVfer,  a  Zeus  or  Drn.  SlaH  ■ 
Adidvva,  to  wtiom  beloitgt  the  maintcnanft*  of  the  or^-  -' 
ViiiY»r*i>.  Among  the  thoneiLnd  gods  uf  India,  ttte  Aertr^  ' 
Divine  Unity  is  ocTor  lost  siglil  of;  and  th*  rUit-nd  Ji.n.«» 
■Itipjwd  hy  tb<?  IVrstaa  in  an  age  long  before*  XfDophaofXt  ^^ 
agonu,  ftpi)*ttP8  as  9up^■Ilu•l^'  Ciini)irch<.Mi&ive  and  hidt^vsien  <l 
planiMar)'  or  eli-nicnlid  fciibdivisimis,  n»  thi*  "  Vact  On«'  or  *Q^ 
Sotil"  of  the  VfdiM. 

Rill  the  Himplioity  of  bolipf  of  th«  fattiarchi  did  w*  «^ 
thfl  pmiiloymciit  of  gjmhidical  n'prpju^itatiorn:  TbeMMw* 
mtK  patidllMl  with  a  mere  reeling.  Thai  feeling  erer  strm* 
AHKunif  preriflion  am)  dnrabiltty  u^  iin  idea,  by  some  omfwmri 
ration  of  its  llioti^ht.  l-'viii  the  idca«  that  are  abore  and 
the  K-nees,  ftfl  all  idfiw  of  Go<l  are,  refiuirc  the  aid  of  the 
for  their  cxprraiilon  and  cuninitiTiicntion.  Hence  eome  the 
arnliittVD  roniis  und  symbols  which  oongtitntc  lhi>  etlernal  ifi*r^ 
tnroof  erery  ndigion;  ntlcmpts  to  expre^i^a  religiotiBSeotimftiit^ 
ii  esRentinlly  oiif,  iind  that  vainly  strngyles  for  ade<)tiate  eiW*' 
nltcrann^.  striviri;  to  tell  tu  one  mnn,  lo  jtainf  to  him.  as  il* 
<rxilting  in  the  mind  of  another,  ond  oasentialty  incapable  of  o'** 
fcnrw  or  denoriptliin,  in  ii  lnngnngr<  nil  the  wonls  of  which  h«'  • 
«pnsnonfl  rai-iining.  Thns,  th(>  idiia  biiing  ]w-rl)n|Mi  the  «aiuc  Ib*1L 
its  (ixpn>iuiiin!i  and  ntLi>nint'(-H  iim  infinitely  rariouii,  and  bitsA 
intfl  an  inllnitv  dircrsity  of  trecd-i  and  APcta. 

All  religions  eKpreesion  is  nyml)olisni;  since  Ve  can  doctfli 
only  what  we  see;  and  the  true  objects  of  religion  ar«  iiniWl. 
The  nirlie«t  instrnmi-ntu  of  Nlwcatton  weri*  symbols;  and  lh*J 
and  all  other  religioaH  forms  differed  and  nill  differ  acooi 


KKIGBT  OP  THE  BRA.ZBX  SERPEXT. 


SfS 


'«rt-praal  circnmstancci;  and  imn^rj,  taiH  according  to  difiVtrencea 
b^JciU'irlodgi?  And  mental  cnltitrntion.  To  present  a  risible  synt- 
^B  In  lb<->  eye  oT  unolhiT  la  nut  lo  inform  him  of  th"  mutm'ng 
irlif  <^i  tlial  symbol  has  to  iftw.  Hence  the  philoEopliM'  eoon  fluper- 
uicL'ed  to  these  svm1>ols,  9X|iUnntloni!  Hddrif8ee(l  to  ttie  rar,  etis<vp- 
|ll>lt^or  mora  procisioi),  but  less  «fli>ctiTi.>.  obTiou^  uiid  impressirr 
khi&xv  the  paiuted  or  eculiitnri^'d  Turme  which  he  despiBi^d.  Out  of 
ih&Mig  lapLiDaiivna  eiivw  hy  do.^rcfs  a  variety  of  nurraiiTvi),  who^ 
Ern^  object  mid  meaning  w*re  ffrnduslly  forgotten.  And  when 
■lao>e«  vfTv  iilmndoncd,  nnd  philoRophy  r«Mrt(>d  to  dcfinttioiiB  and 
orvmulftii,  its  longaaj^  was  hut  u  more  rnfined  tvmboHimi.  gmf)- 
>linfr  vith  and  attempting  to  pinttire  id(>as  impniisihle  to  W  ex- 
fknssctcd.  For  the  nio«t  iihstnict  cxpreiuinn  for  IXHty  which  lan- 
ito^^e  can  Btipply,  is  bnt  a  sittn  or  fymhol  for  an  object  imknon-n. 
^PB.  no  mon  Initiiful  Hnd  adiqiinte  Uian  the  termt*  Oi^ina  and 
!^aHtin,  except  &s  being  lc«  eenenotig  and  explicit.  To  say  that 
Hn  is  0)  XpirUy  is  but  tn  hv  thot  He  h  not  msllf-r.  WJtai  spirit  is. 
iW  oati  only  doBne  h«  the  Ancients  did,  by  reporting,  fis  if  in  Hm- 
%toenme  mblimrxed  speoiesof  matt«<r,  as  Tvight.Pire,  vr  KthcT. 
Sci  syintrul  of  Deity  can  lie  approjimte  or  durable  exempt  in  a 
ive  or  mora]  ecnw.  We  (^nnot  exalt  wnrds  that  hare  only  a 
IB  meaning,  aiore  actise.  TwcaH  Him  a  Pvietr  or  a  Fort*, 
fntiliigtncf,  is  merely  to  deceive  oarselvM  into  the  belief 
that  we  use  vurds  that  hiire  a  roLiining  1o  us,  whpn  they  haire 
"on^.  or  at  Iwwt  no  more  than  the  ancient  Tirible  symbalu  had. 
To  c-jJI  Him  SovtTfirin,  Fathrr.  Orand  ArrhHtetoftht  Vnivtrat, 
I  -^^/tiMidfi.  Time.  fltijiNiiiH^.  MUhlU.  ami  /ohJ.  Kho»efare  ixtitned 
^V  O/t  Jn'oEfit,  thr.  Source  »f  Ufe  ami  limM,  is  bni  to  pre  sent  othor 
^^•>  with  fiyniboli  I»y  which  we  \-flinly  cndi^avor  to  comnnlnicat^ 
■*  them  tlu-  Mtno  rajjn?  idf-a?  which  m*^  in  all  ago*  have  impo- 
i*ntly  itrnjipied  (o  esprcsR.     And  it  mny  \ic  doubts  whether  we 

»*e  miocoeded  either  in  romnniniesliup,  or  in  forming  in  oor  own 
k»«Jii.  any  more  distinrt  and  dfflnite  and  trtip  and  adnqnalo  idoa 
tlie  Deity,  with  all  onr  metaphyfara]  ronoeita  aiid  logical  Bnb- 
■ifft-ius,  than  the  raihi  ancipntB  did,  who  endeavored  bo  symbolist 
^P^   ao  to  cxjiresfi  his  attribatos,  by  the  Fire,  the  Light,  the  Snn 
^*^   Stare,  the  Lotas  and  the  Scarabwas;  all  of  them  types  of 
"=»t.  Kjtoept  by   types,  more  or  losg  Rafficient,  oonld  not  b«  or- 
J"^«*»d  at  all. 

-'^hc  primitive  man  n-cogntzed  the  Divine  PreMSoa  under  a  ra- 


614 


HOBALS   AND   DOOIU. 


rivtj*  or  appoamnccs,  ivitbout  loain;^  hi^  faith  in  this  nnit;  ud 
SnpKmacy.  Tho  invisible  God,  nianifcetcd  and  on  one  vf  nti 
many  sides  ri^bb,  did  not  cc-osctobo  God  to  liim.  Ue  ncogniBii 
bim  ill  the  ev<>n)M«  bret^e  of  Eden,  in  llie  wbirlwind  of  Sinai, ia 
Uie  Stone  of  Beth-KI ;  and  identifM.  Him  with  the  Qrv  or  dim- 
der  or  the  immovablo  rock  adored  in  Ancient  Arabiik  To  bin  tiK 
image  of  tlie  Deity  wns  reltectcd  in  all  tlmt  was  pre-eminrat  tn 
ex«vU«Dce.  He  sav  Jehovah,  like  Osiris  and  Bfl,  in  tb«  Snau 
woll  lis  in  Iho  Stars,  whioh  were  his  children,  his  ojos,  "vhifhnt 
through  the  whole  world,  and  watoh  over  the  Saorod  Soil  or  hi- 
astine.  from  the  ^rear's  commencement  to  its  cloae.*  Hm  mi  1^ 
■acred  fin  of  Mount  ^tniii,  of  the  burning  bnsh,  of  the  PenUm 
thoco  Paritana  of  Paganism. 

Uatuntlly  it  followed  that  Symbolism  soon  became  more  ooBplr- 
cnte/1,  and  nil  tlio  po^i^rs  of  Hfaven  were  rc-prodaced  on  *arfi. 
ontil  0.  web  of  flciion  and  allegory  was  woven,  which  the  "it  "f 
man,  with  h\»  limited  means  of  explanation,  will  nerer  nnnwL 
Hebrew  Theism  itself  became  invoWed  in  symboHinn  and  imt^ 
worship,  to  which  all  religions  ever  lend.  Wo  bate  alrcailt  M> 
what  was  the  symbolism  of  the  Tabcniacle,  ihe  Temple,  and  tlx 
Ark.  The  Hebrew  cetablishmeui  tolerated  Dot  only  thelMd' 
•mbleraatic  vcjwel^  vestments,  and  chernbe^  of  Snored  PilloftM' 
Semphtni,  bnl  gymbolioul  representations  of  Jehovah  bimwU^tH* 
evOTi  confined  It)  jKjetiniil  or  JtluRlmlive  langui^e. 

"  Ami.ng  the  Adityiw,"  says  <!hrishna,  in  the  Bagrat  Gfaiti"! 
am  Vifilmn,  tbe  radiant  Snn  among  the  Stars  i  among  the  naan, 
I  am  ocean;  among  tho  mountains,  the  Himalaya;  and  tmnf 
tho  mountain-tope,  Meru."  The  Psalms  and  leaiah  art  fttit  C 
similar  attempts  to  convey  to  the  mind  ideas  of  God,  by  ascribiii; 
to  him  seneiiHl  pmportions.  He  rides  on  the  clonds,  and  liti  o" 
the  wiiigfi  of  the  wind.  Tleaven  in  his  pavilion,  and  out  ofliir 
month  issue  lightnings.  Men  cannot  won>bip  a  more  aUt 
They  require  some  outward  form  in  whinh  to  clothe  their  i 
tions,  and  invest  tbeir  sympathies.  If  tbey  do  not  sbsp« 
wrre  orpttint  visible  images,  they  have  invisible  ones,  prluj* 
quite  as  inadequate  and  unfaithful,  within  Ihctrown  minds. 

The  inoongmous  and  monstrous  in  tho  Oriental  imognO*' 
from  the  desire  to  embody  the  Infinite,  and  to  convey  liy  ntS^' 
pHod,  bccauBt  iiuiividiiallj  inadequate  symbols,  a  notion  of** 
Divine  Attrihuti-8  to  Lbe  undcrstaudiDg.    Perhaps  we  sbould  Wj 


KNIOHT  OP  TSE  BRAZEX  8ERPRKT. 


«]« 


Uiai  ve  mentally  do  the  same  'Qiing,  and  make  within  onrselree 
ima^eqnit^  u  incongrnoiis,  if  jadfced  of  by  our  own  limited  con* 
ttpiioiU,if  we  were  to  und<'rtake  to  Rnalvze  aud  gain  u  clear  idea 
jf  tli«  mass  of  inlinite  atlributc5  which  wp  astvigu  to  the  Deity  ; 
Bd  eren  of  His  infinite  Ju-sticeund  infinite  Mercy  and  Love. 

Ve  may  well  say,  in  the  language  of  MasimuH  T^ritit;  "  If,  in 
JhpJearfi  to  obtain  tuimv  faint  conception  uf  the  U oiwrsu)  I'sLlicr* 
Bit  Kstniikss  J^w^v^r,  men  had  rcconree  to  word?  or  names,  to 
olTiir  or  gold,  to  animals  ur  plnnls,  to  nioiiiitain-topg  or  flowing 
mcr8,et-ery  one  in^cnbing  the  moet  %'alii<-d  and  most  beautiful 
thing)  with  the  name  of  Deity,  and  with  tlie  fondness  of  a  lover 
ttoging  with  rapture  to  eaeb  trivial  rpminiBtTncc  of  (he  Beloved. 
■by  should  wc  Kok  to  redncc  this  nnivvi"*fll  practice  of  aymbol- 

t^MOcesory,  indeed,  since  the  mind  often  needs  the  exdtcmont 
tkc  ima^ri tuition  to  rnnse  it  into  activity,  to  one  monotonoui 
Aodiird  of  formal  propriety?     Only  let  the  imugv  duly  perform 

ttuk,  and  bring  the  divine  idea  with  vividnees  and  truth  beforo 
mental  eye;  if  this  be  effected,  whether  by  the  art  of  Pliidiaa, 
lie  poetry  of  Homer,  tlie  Kgyptian  Eii-roglyjdi,  or  the  Pcrsiao 
tltvi-nt,  we  need  not  canl  at  external  differences,  or  lament  the 
Wniag  fertility  of  iiufamitiar  creeda,  so  hii/fos  the  great  esxeatiai 
itaitained,  tii.vt  ken  are  hade  to  KEMEiiitt:K,  to  uniikbista.no, 
Ull  to  LOVE." 
^Crrtiunly.   when  men  regarded  Light  and  Fire  as  Bomcthing 
■Mtual.  and  above  all  the  corruptions  and  tAcuipt  from  all  the 
^Mpf  matter;  wh^n  they  looked  upon  the  8iin  and  Stars  ood 
m^nts  m  composed  of  tluR  liner  element,  and  ok  themaelvea 
Vnt  and  myklerious   IntelUgeneoK,  inlitiitoly   superior  to   man, 
litiDg  Kxtstcncee,  gifted  with  mighty  powers  anil  wielding  vaat 
neuoefii  those  denirnts  and  bodice  conveyed  to  them,  wlicn 
iatiymbols  of  Deity,  a  far  more  adequate  idea  than  they  can 
do  to  ns,  or  than  we  can  comprehend,  now  that  Kiro  and 
btam!  fiirailiar  to  us  as  air  and  water,  and  the  Heavenly  Lu- 
iriea  ore  lifeless  worlds  like  oar  own.    Perhapa  they  gave 
ideas  aa  adequjite  as  wc  obtain   from  the  mere  teordg  by 
i\  we  endeavor  to  eymbolijsc  and  ahadow  forth  the  iuefloble 
Iteries  and  inflnitc  attributes  of  Qod. 
1'lnjpB  are,  it  is  tnic,  dangers itiwimrabk*  from  symbolism,  which 
untervail  its  advantages,  aud  afford  an  impressive  lesson  in  rc- 
I  to  the  similar  risks  attendant  on  the  use  of  lauguage.    The 


\ 


(10  MOBAU  AJTD  DOaMA. 


imagination,  inrited  to  asBist  the  reason,  DSnrps  itaplao^or  l^s^Kfti 
iti  ally  helplessly  entangled  in  its  web-  Staines  which  BtanA^  ^ 
things  are  confounded  with  them ;  the  means  are  mistaken-  ^ 
the  end:  the  infltniment  of  interpretation  for  the  object;  "id 
thus  symbols  come  to  usurp  an  independent  character  aa  tr^Kitb 
and  pcreoDS.  Though  perhaps  a  neceeaaTT  path,  they  were  a  c^3u- 
g«rou8  one  by  which  to  approach  the  Deity;  in  which  "ma^K^J,' 
says  Plutarch,  "  mistaking  the  sign  for  the  thing  sigoiGed,  fell  .f  Die 
a  ridiculous  superstition  ;  while  others,  in  avoiding  one  extn^sB, 
plunged  into  the  no  less  hideous  gulf  of  irreligion  and  impiet^^-'' 

All  great  Reformers  have  warred  against  this  evil,  deeply  C"*el- 
ing  the  intellectual  mischief  arising  out  of  a  degraded  idea  of  tbs 
Muprcme  Being:  and  have  cluimed  for  their  own  God  an  existerjuoe 
or  personality  distinct  from  the  objects  of  ancient  superstitL'^DD; 
disowning  in  His  name  the  symbols  and  images  that  had  proGkXisd 
Uis  Temple.  But  they  have  not  seen  that  the  utmost  which  ^M 
be  effected  by  human  effort,  is  to  substitute  impressions  relati^''^ 
oorrcct,  for  others  whose  falsehood  has  been  detected,  and  to  ^* 
place  a  gross  symbolism  by  a  purer  one.  Every  man,  with  out 
being  aware  of  it,  worships  a  conception  of  his  own  mind  ;  for-  ^ 
symbolism,  as  well  as  all  language,  shares  the  subjective  characstB' 
of  the  ideas  it  rt-presents.  The  epithets  we  apply  to  Godo^ilj 
recall  cither  visible  or  intellectual  symbols  to  the  eye  or  m£*i 
The  modes  or  forms  of  manifestation  of  the  reverential  feeLi"? 
that  constitutes  the  religious  sentimeint,  are  incomplete  and  ^^lO" 
grcsfiive ;  each  term  and  symbol  predicates  a  partial  truth,  rem^*'-^" 
ing  always  amenable  to  improvement  or  modification,  and,  in  '^ 
turn,  to  besuperst'dc'd  by  others  more  accurateandcomprebens  *-**" 

Idolatry  consists  in  confounding  the  symbol  with  the  thing  ^**8* 
nifit'd,  the  substitution  of  a  material  for  a  mental  object  of  w^  "^ 
ship,  iiftor    a    higher   spiritualism  has  become  possible;   an      ^^i* 
judged    preference  of  the  inferior  to  the  superior  symbol,  . 


iniidiquuto  and  sensual  conception  of  the  Deity:  and  every 
gion  and  every  conception  of  God  is  idolatrous,  in  sO  far  as  it 
imperfect,  and  as  it  substitutes  a  feeble  and  temporary  idea  in 
shrine  of  that  Undiscoverable  Being  who  can  be  known  only 
part,  and  who  can  therefore  be  honored,  even  by  the  most  enligfc::^-^^^^ 
ened  among  his  worshippers,  only  in  proportion  to  their  limit* 
powers  of  understanding  and  imagining  to  themaelvea  His  perfe 
tions. 


KNIOni  OF  Tntt   BRAEEK  SBBfENT. 


filT 


Like  tlw  buHuf  in  &  Deit;,  tlie  belief  in  tlie  bouFi  inimorUiUtjr  la 
tmihcr  a  nataral  fooHng,  jio  udjuDut  uf  Klf-cuneciuusnuM]  tbuD  «. 
dfllgilLk  tMtlougiag  tu  »ay  particular  age-  or  cuiiti  Ir}'.  It  girvd  ctcruitjr 
U>  tntn's  nsturc.  Had  reconciles  iu  ei.'cmiug  anomuU«i  and  coDtrv- 
lliations;  it  makes  him  strong  in  wcuknt-gianil  pt^rfeclitbla  in  imper- 
1  :    ftiul  it  alutiv  <>tve«  uu  U(k>()Uiitoubjcct  fur  his  }iu|M.'e  uQtl 

'  i-":i,  anil  value  aud  dignity  to  \m  |iiirauit&  It  it  conctirrciii 
with  the  belief  iu  lui  infinite,  et^^ruiU  Spirit,  siucc  it  ia  chi^flv 
'i  rom^iousnCHii  of  thf  dignity  of  the  mind  withiu  us,  lliftt 
•  .  '  III  1(f  appri:«iitt(;  il«  cvidi,>iicv«  iu  tli^'  Uoivers«'. 
■Co  fortiry.uod  se  tar  an  poa^ible  to  impart  tJiU  bope,  wub  tho  gtval 
um  of  inicioui  wiiidutii.  wiK'ihcr  i.'xpivss(!d  iii  fuiiiia  of  jKn-iry  or 
philosophy;  lu  it  uaauf  the  uiy»u,'ma.  aud  us  it  U  «f  ilssoiiry. 
Life  fuiag  ouL  of  dvath  was  tlio  grvaL  mystery,  which  8ym)>ulitim 
It;Iigtit<Ml  to  ropa-«!»t  uiidt-r  a  tliuuajiiid  in;;i-iii<mi)  rurmn.     Naturv 

EiBuckcd  fur  utLc-^Utiun^  Iv  thu  gruiid  Inilli  wliiub  eiTins  tp 
11(1  nil  oilier  gifts  of  imngiaatiou,  or  mtbur  to  bu  tb«ir  <M- 
kod  c»ii.-<ummi>ni>i).  Such  vTidcnnt?  woro  easily  diiici>vercd- 
riiuy  wcfF  found  in  the  olive  and  lotn5,iu  thi;  t^vergrecn  tnyi'llt!  of 
Jit!  MtfMta  and  of  Uie  grsre  of  Pulydonis,  iu  lliu  deadly  but  wlf- 

rrwiDg  spq)i>ut,lb(i  wopdcrfiil  moth  emiTfting  from  diccollin  of 
Vurui,  the  phcnoQicnu  iirgt-riuiiiutiuD.  ihi-  sLttings  and  riiiinj;a 
if  tbe  iaa  aud  Dtan,  tbi*  darkening  and  ^uwtb  of  the  itioou,  und  in 
"the  miuor  niyatory  of  dc-jttli." 
?bi.-  ^t«'ri<,-s  of  tilt:  birth  uf  AjM'Uo  fivni  Lutona,  nod  of  cklid 
v8,  like  tilaucug,  roeuijciuitcd  in  cavee,  were  allcgoriea  of  tirn 
ttiral  alu-ruuliuns  uf  life  iiud  dt-alh  in  uutiirv,  ch»Tig<!4  that  are 
intux(HHli(.-nu  til  pr\.-wrro  lii;!*  virgiuitynnd  purity  inrioliiblciu  the 
(uDcTul  som  of  lier  opvmtiuDs,  wboec  aggregate  pn-aonla  only  u 
I  -I'  calm,  ruUikiiig  alik^  nmii's  presumption  and  Ina  dctjpair. 
.  I'ical  d^alli  *4  tliv  Nalnrc-tiod,  Osiriif,  Aty^s  Adoiiid,  Uimni, 

rM  9  prafonnd  but  consolatory  mystery  :  tbu  boaling  ckarms  of 
"  ■  v.i  w-arecouni'Ot^  with  hisdAjatruclioti;  and  his  boneSjtJioga 
.   plL>dges  of  ft-Tlilily  and  victoi-j-,  wcrc,  by  a  It-autiful  cuutrt* 
^bcw,  oft>-u  buried  witliin   iht*  saci-cd  prvcincbs  of  bis  immortal 
^UVIlll-Qt 

Bn  tl^vir  dticlrin*!«  oa  to  Ibo  inimurtjdity  of  the  Koal,  the  Greek 

^hilosophcni  mvroly  sttitod  vith  Dior«  preoiiion  ideas  long  before 

'  .:.'  iiidcpndcntly  iimoiig  tItoniMlvcs,  in  the  form  of  aynil)olic«| 

-  -.^^     aon.     Sgypt  iuid  Ethioida  iu  liieuc  matters  loarued  froni 


618 


MORALS  KTSD  DOQMA. 


India,  where,  an  cTcrywherc  dee,  the  oriifin  of  the  doctrine  was  as 
remoto  and  iintruceu'blc  as  t.lit- prigiti  nf  man  himeeir.     It«  iintEim' 
expression  is  found  iu  the  liin^ttitge  of  Chrishita,  in  t]i«  BAjrit 
Ghita :  "  I  niygt-lf never  vm  nouH^xistcnt,  nor  thon,  uor these prioew 
of  iJic  Earlli;  nor  shall  w«  ever  lictvaOvr  cwwe  to  bo.    .    .    Tli* 
eoitl  is  not  a  tiling  of  wliicb  a  man  may  ssiy.  it  lialh  Ixfen.or  iitabsai 
to  be,  or  ia  to  be  3ien.'4ift#r;  for  it,  is  »  tliiu^  without  liinh  :  it  it 
pre-exi8t<-ut.  cbangele&s,  eternal,  ami  is  not  to  W  dostrored  vilk 
this  mortul  frunio." 

AcconUug  to  thodofirma  of  untiquitj.  th«  throning  formsoftirt 
are  a  Reries  of  pnrifying  migrations,  through  which  th«  divia* 
priocipli'  re-a!*tvnds  tw  ihe  unity  of  iiA  source.  Ini-briaiwl  in  ih* 
bovlof  Uiunusos,  utid  dnKsk-d  in  the  mirror  of  exintence,  tbcaoali 
tboM  frngmcnts  or  Kpurksof  tlie  Unir^rxiU  Intelligvocc,  forgot  Ihctr 
native  dignity,  and  paascd  into  the  terrcairial  frames  tlier  co««A 
The  mofit  uiual  type  of  the  spirit's  dofiocnt  was  atiggesU-d  iy  tb 
sinking  of  the  Stiii  undStan  from  thenppcr  to  the  lower  hirmiipheit. 
When  itnrrivod  within  tlu-purtukof  the  pmju'rempire  uf  Dtimntf. 
the  God  of  this  Wctrld,  the  8Ci;U(?  uf  duhiviuu  and  chan^.  ili  iadi- 
Tiduality  became  clothed  in  a.nmterial  form  ;  aud  as  iitdiTidiial 
bodies  wen-L-uiTtp{i.ri-(1 1o  a  pu-ment.  the  world  vaa  tltc  iovutiturttf 
the  UniTt-rsal  Sjiirit.  Ajuin,  the  body  wtw  com  pared  loamsfO* 
urn,  the  eonl'a  reoipient ;  the  world  being  the  mighty  bowl  «fcit4 
rooeived  llio  desfLMulin;;  I)t-ity.  In  nnother  imiig)',  ancifdt  mU" 
Qrottues  of  the  Magi  and  Ihe  deniinrialinns  of  Kin^kie!.  tlic  worM 
wafi  as  u  dimly  illuTiiinu1<.-d  cavern,  where  shadows  Bc«m  rcaljtia.ui' 
where  the  soul  hrooim-s  forgirlFul  of  ite  cclcatiul  origin  in  pnportioii 
toitflpmneuefif  lo  material  fiwc-iimtioaa.  B\niii>thcr,  lUc  perW** 
the  Soul's  embodiment  is  as  when  exhalations  «r«  coDdftfliied.  unl 
the  aerial  elemfnl  iitssiimea  the  growwr  form  of  water. 

But  if  va]iur  falls  in  wat^>r,  it  was  held,  water  w  again  tli«  birl> 
of  YUpora.  which  aaceud  and  adoni  the  HcaTcns.    If  oar  touria' 
exisifiice  be  the  death  of  the  spirit,  nnr  death  may  ht-  the  n  t  ■  ^' 
ofilalife;  as  phyeical  bodies  are  exalted  from  earth  lo  wair.i 
wat«r  to  air,  from  air  to  fire,  so  the  man  may  riae  into  th«  Hero,  4« 
Hero  into  ihe  God.     In  theoouneof  Nature,  the  8i>ul,  to  rpoowrlM 
loKt  eittiilv,  miial  pass  ibrongli  b  seriM  of  triaU  and  tntgratk«l> 
Thesonieof  tboae  trials  is  the  Grand  Sanctuary  of  ]nitiatiofu,tW 
world:  tlicir  primary  ag«nta  are  tJie  elfinenta;  and  Diimumciw 
8oTvn.ngti  uf  Nature^  or  tbo  scDsnotu  world  pcnouititU, 


ENIOKT  Or  TUK   BKAIKX   SERl-KNT. 


S19 


itprof  tlipMvit.rictt.jinci  gnidcof  iHesouI,  wliich  he  intiiKlncrt 
llie  Ixxlr  un<1  <Iisnii(«M'3  Trotn  il.  lie  le  the  Sun,  thut  llbcrutor 
le  elements,  and  his  Epirittial  mcdi»tiou  was  Bugge«ted  bj  tho 
k-nu:  imii;,(i.-ry  which  made  tho  ZudJuo  tho  supposed  paili  of  tbu 
Xriu  ill  iiicirdct»ci.Mit  niitl  thvir  rGturu,nuiI  Cuuoct  und  Cu|>ricoru 
%p  gattffl  tliToiigh  wbidi  they  pnseed. 

ll*s  was  not  only  Creator  of  ihf  World,  but  gusrdian,  lidemLor, 
rid  Saviour  of  the  Soul.  L'>thi-n-d  inUi  ilic  irorldnmidet  lightuin;; 
tid  thunder,  he  hvCftmc  thv  Liborutor  celebrated  in  the  Alyttcrit.':* 
f  TlitWj,  deliTeriiijt  oartii  from  Wiiiler'a  chain,  cou'dactiiig  the 
jghtJv  ohiirus  of  th«>  Srars  and  the  wlpstial  rcvoluiion  of  th« 
BM*.  His  nymlMiliRin  was  ihc  iiiesliaiiitibl(>  imugt^ry  emploj-tid  tu 
II  ap  the  it4>llar  dcvicci)  of  the  Zodiac:  ht:  was  the  Venial  Bull, 
M  Lion,  the  Ilam,  tlic  Autumnal  Gout,  tlic  S«-r|)Cni:  in  shurt,  thu 
Krietl  Dcily,  the  rrsnttin^  maniri-slution  pcrsouiScd,  Ihc  all  in  tho 
tanv,  lite  varied  year,  life  poking  into  inuumcrablti  farms; 
nontiftllf  infi'dor  to  none,  y«t  changing  with  the  eoosons,  nnd 
Dtlcrgoing  (heir  periodicn)  decay. 

He  tuedtiite-s  and  interoeiles  for  mnti,  und  reconcilea  the  XJiiU 
BTBul  UnHi>en  Mind  with  the  )ndivi(]aalir.ed  spirit  of  whicli  Le  U 
npUaUciilly  the  Perfectcr;  a  ooneumination  which  he  effects,  first 
lurtiugU  the  Ticiaaitndes  of  the  elemental  onleal,  the  nUeniato  fire 
f  Stimcnvr  and  tho  showers  of  Winter,  "tho  trials  or  teat  of 
B  ironicrlttl  Naliipe  ;  "  and  Mcondsrily  and  fiymboIicaUy  ihrongli 
be  Hysti  rieit.  He  hoick  not  unly  tho  cup  of  geucmtiuu,  but  uIbu 
bat  of  wiedom  or  initiation,  whose  inQuenco  is  couti-ury  to  that 
i  tbe  fomirr,  canaing  t.he  soul  to  abhor  its  materiiil  boiidj,  aud  tu 
AUK  fur  itij  relnrn.  7'he  first  was  (he  Cup  of  rorgeifuluces; 
rhile  the  secoud  is  the  CTro  of  Aquarius,  ({uaflcd  by  the  returning 
pint,  OB  Hy  th**  rctiimiug  8«n  at  the  \Viiit'>r  Solstice,  and  enibleui- 
ftie  of  the  exchaugo  of  worldly  imprvswions  for  the  ivcovered 
spollt^ctiuiiB  uf  (he  glorious  etgliig  and  enjoymeuls  of  its  pro- 
xlsttocu.  W»t^-r  iiouriiihi<tr  and  piiriflos ;  and  the  ura  from  which 
m  flirws  wufl  ibonghl  worthy  to  be  a  symbol  of  Deity,  as  of  tho 
* airit-CAaobus  who  wiUi  living  water  irrigated  the  soil  of  Egypt; 
K)d  kbo  Kit  enihlcin  of  Hope  that  shauld  cheer  the  dwellings  of 
bstilcacL 

The  secnud  birth  of  DionQSD«,  like  the  rising  of  Oairis  and  Atya 
~"wm  tfii-  drad,  and  the  raising  of  Ktiimin,  isatypeof  the  spiritual 
jcration  of  man.    Psyche  (the  Soul),  like  Ariadne,  hud  twc 


^ao 


)IOIUI£  AKD  DOOHA. 


I 


lovers,  on  eoi-Lblj  and  an  iutaortal  one.  T)ii«  immorul  wilor  it 
Pionii903>  the  Eros-Phanes  of  the  Orphic),  gnuluntly  eultni  bf 
the  pri>greKS  of  thou;;ht,  out  uf  the  symbul  of  8L'uaU»lity  iuM  llu 
torch-b«urer  of  Ihe  XupUuh  uf  (h«  Gods;  the  Divine  IniJueuv 
which  phjrsic&lljT  cullnl  llie  world  iulo  hcing,  uiil  «hioh,  Kvakco- 
ing  the  eoiil  from  ita  Stygiuii  truauu,  rcstvrcs  it  from  ctrtli  !■> 
Ilravtn. 

Thus  thb  ecif-ntillc  theories  of  th«  iiticiiints,  4is|>oniided  in  tb 
iii}'gterie«,  As  l«  the  origin  of  cho  eotil,  its  (tc-scviit.  Us  wjouru  htft 
belov,  nud  its  return,  were  uot  a  mere  barn-u  cuut^fniplmtjon  ol 
the  nalurr  of  the  world,  and  of  tho  intelltftrnt  beinga  exiAtiog  tliMt' 
Thtjf  wcru  nut  an  idle  speculation  as  Ui  the  nrdcr  uf  lhev<kiH 
and  about  tb«  ioal,  but  a.  itudy  of  thu  miuiis  for  arriving  41  ike 
great  object  projiosed, — tho  ])crr<3ciitig  of  t1ie  mdI;  &im1,  u  ■ 
iiecesAiry  coiisc'^iu'iice,  that  of  morals  and  society.  This  EaitKlD 
them,  was  uot  (he  SduVa  borne,  hut  its  phux-  uf  L'lile.  Ilrani 
was  its  bomc  and  there  was  it3t)irth-[ilace.  To  it,  it  ought  iD< 
eantlj  to  tuni  its  cyc^.  Man  was  not  a  terrestrial  planU  Uis 
vcre  tu  U«aYen.  Tho  6oul  had  lost  its  wings,  cloggvd  bj 
viscosity  of  matter.  It  wonid  rtcover  t]i(>iu  when  it  rxtiksttl 
jtwif  from  matter  and  cominiiticed  it£  upuranl  flight 

Matter  being,  in  their  view,  m  it  was  in  that  of  St.  raal,t^ 
principle  of  all  the  ptuwona  that  trouble  reason,  mislvad  ^ 
intvlligt-nce,  and  slain  the  purity  uf  thv  aoul,  the  llyslvTMS  taogU 
nmn  how  to  tufichlv  the  uc-tion  of  nialtor  on  the  soal,  anJ  H 
rcctore  to  the  ]att«r  its  catuml  domitiioi).  And  lust  the  ■Bi>* 
n  contracted  should  continue  afti-r  deulh,  luttrations  wen  Mai. 
fiuting^  i-xpiationK,  macerations,  oonltueiias  oud  above  all,  inili*' 
tions.  Many  of  t^esc  praclioes  were  at  first  merely  aymUilicalt— 
material  signs  indicating  the  moral  purity  n-<|uired  of  tlie  iaitislMi 
hut  they  afltrnard  came  to  be  n-gardni  aa  actual  prodi 
caiue«  ef  that  purity. 

The  effect  of  initiation  was  meant  to  be  the  Rome  ai  tb. 
philosophy,  to  purify  the  stml  of  its  passious,  to  weakca 
empire  of  the  body  over  the  divine  portion  of  mau,  and  to  pi* 
him  heiv  heluvr  a  liuppiucta  anticipatory  of  tbe  foUctity  Lu  btoW 
day  enjoyed  by  bim.  nud  uf  th<;  fulurv  victim  by  bim  of  the  DiiM 
Beings.  And  therefore  I'roclus  and  the-  other  I'latuuii-ts  ta.)gbt 
"  that  the  mysteries  and  initiations  vilhda^w  anuU  rn>m  this  nuf* 
tiU  and  material  lif>^  to  re-unite  Chem  to  the  Uod« ;  sud 


EKtOBT  QB  TUB  BBAZ&X  S£BP£HT. 


6tl 


■dvpts  Uie  oliadcs  of  igaonuioe  by  Lhc  epleodtirj  of  tlio 
Such  were  vbe  precious  iruiu  of  tbo  last  degree  of  the 
I  *■, — to  See  Nature  in  lifr  springs  aiid  sourwe,  and  to 
.  itr  with  the  eaui*is  of  tliiugti  and  witli  rc-ale.tieU'ticf'S. 
says  that  tliQ  muI  roust  exoroisj  itself  iu  tlie  praulice  or 
wrirtHes.  if  it  would  sjwedily  reLuru  to  lis  platv  of  origiti.  It 
iwold,  uliile  imprisoufd  in  the  body,  fa'c  iLstir  tiiurcfrom  l»y  the 
■bnplattoii  uf  superior  Lviug;:!,  luid  i»  autno  sort  b«  divgrocil 
B  tbc  body  &Qd  tilt)  i«ii3es.  Tbun.-  vilio  remain  cdslavcd,  snb- 
HU'd  by  their  paiisioiia  and  violming  the  sacred  law>  ut'  religion 
W  floctoiy,  will  rv-aseuiid  tp  Ueavi;!!,  only  after  tliey  Abikll  haro 
vn  [iiiriQtfd  throii);li  s  long  ituccesKton  of  agon. 
X'iif  iuiliati.- wiut  rL>iiuiri-U  tu  cuiaiieiimitu  himscir  fhim  his  pHS- 
,iiiLd  to  Dree  bimsolf  from  the  biudranci;ii  of  th«  Bcnsud  and 
ittcr,  iu  order  Ibut  hi.-  might  ri^  to  tUn  vouU.'myUUon  of 
eity,  or  of  thai  incorporeal  and  unchanging  light  m  which 
id  subsist  Lho  eauses  of  cretited  oatiires.  "  We  mtut,"  says 
[lliyry, ''  Qoo  from  everything  Bcni.iii>l,  that  the  soul  niiiy  with 

»nr-unilc  itself  with  GoJ.  and  live  happily  with  Him."  "Thii 
jB  great  work  of  initiation^"  says  Ilicmclca, — "  to  rraull  Uio 
to  what  18  truly  good  und  beautiful,  and  make  it  familiar 
trowilii,  and  tbcy  it^  otu  ;  'to  duUvor  it  fixitu  the  pains  oud  ills 
endures  here  below,  ciivbaincd  iu  matter  as  iu  it  dork  pri«3D  ', 

Kilitnte  itti  rotarn  to  tho  celestial  splendure,  and  to  Mtabliah  it 
Fortunate  i«tc8,  by  reatcirlng  it.  lu  il^  Qi^t  estate.  Thereby, 
lun  the  hour  of  death  arrives,  (he  hquI,  bveil  of  its  mortal  gar- 
;uting,  wbioh  it  leures  behind  i t  as  a  legacy  to  earth,  will  riM 
loyunUy  to  iU  liomu  among  the  Stare,  tliure  to  rc-tuke  it^  aucicut 
ndJUoD,  aud  approach  toward  tltd  IJivine  Daturo  aa  far  as  mau 
aydo." 

tlatarcb  comparos  Isia  to  knowledge,  aud  Typhon  to  ignoranct^ 
KOiriug  Uie  light  of  the  »tcred  doctrine  whose  blaze  lights  the 

tof  tbc  initiate.  Ko  gift  of  the  Gods,  he  holds,  is  no  precious 
u  knowledge  of  the  Truth,  and  that  of  the  Nature  of  U)« 
y  ik>  f»r  113  onr  limited  capacities  allow  us  l»  ri£c  toward 
nu  Tbo  ValentinianF  tt'rmud  initiation  ucibt.  The  Initiate, 
B]*sellnii,  lieeomet  uii  Kixipi,  whet)  admitted  to  seo  tuk  diylsm 
>Bts.  ClemunH  of  Alexandria,  imitaling  the  language  of  aa 
«  in  tbc  Myaterien  of  iJocchiu,  and  inviting  this  initiate, 
he  terms  blind  Uke  Tircuiiu^  to  come  to  sqq  Chrisl^  who  will 


BZi 


KDBAXa  AHD  IKQUA. 


blaze  QpOD  hiB  eyes  with  greater  glory  than  the  Snn,  exclaiuu 
"Oh  MysCeries  most  ItuIt  holy!  Oh  pure  Lighlt  When  Um 
torch  of  the  Dadoukos  gleams,  Ueareii  and  the  Deity  are  <IiG|iUyed 
to  my  eyes!  1  am  initiated,  and  become  holy!"  Tliiis  vu  t^ 
true  object  of  initiation;  to  bi>  sanctified,  und  to  S£E,tbaiia,to 
have  jusl  and  faithful  coTieeptions  of  the  Deity,  the  kDowle<l|i«f 
whom  was  the  Light  of  tlio  mysi^ries.  It  wu  promised  lit 
initiate  at  Samothruce,  tlint  he  should  Woome  pure  and  juL 
Olemena  says  that  by  baptism,  soulti  are  illvmiiiafed,  and  liil  V> 
th$pure  light  with  which  miagles  no  darkness,  nor  Bnytfaiu;tnii»- 
riiil.  The  initiate,  become  an  Epopt,  was  called  x  Seer.  "  Euu 
NEW-noRK  Liuht!"  the  initiateH  oried  in  the  Mysteries  of  ^ 
chus. 

Huch  vufl  held  to  be  the  cffbut  of  complete  iaitiotion.  It  ligblfd 
np  the  soul  with  rays  from  the  Divinity,  and  bvc^ime  for  i1,«il 
were,  the  eye  with  which,  acconling  to  the  Pythagoreans,  it  oas* 
templates  the  field  of  Trnth;  in  its  mystical  ubstnictions,  vhncb 
it  rises  superior  to  the  hotly,  whose  action  on  it,  it  annttls  forl^ 
time,  to  re-enter  into  itself,  bo  us  entirely  to  occupy  itself  wiili  Ik* 
TJev  of  the  DiTinity,  and  the  means  of  eoming  to  n>ecmbW  HinL 

Thus  enfeehling  the  dnininion  of  the  senses  aad  the  puMU 
orer  the  coul,  and  us  it  were  freeing'the  latter  from  a  sordid  ilH* 
ery,  and  by  the  steady  practice  of  all  the  TJrtncs,  actiw  sd4 
contemplatiT^  OUT  ancient  brethren  Eirure  to  flt  thvmMliH  » 
return  to  the  bosom  of  the  Deity.     Let  not  our  objects  as  MmiI 
fall  below  theirs.    We   ueo  the  aymliols  which   tliry  need;  m' 
teach  the  same  great  cardinal  ductrinvs  that  they  tangbUof  A* 
existence  of  an  intellectnal  God,  and  the  iraraorliility  vf  tli*  •»! 
of  man.     If  the  details  of  their  dootrinus  as  to  the  sool  seen  MB* 
to  verge  on  absurdity,  let  iia  euuipuru   lhi>m  with  tlie  eomiBOt 
notions  of  OUT  own  day.  atnl  be  »ileut.      If  it  gi-erns  to  n*  tbst 
they  regarded  the  symbol  in  some  cases  aa  tlie  thing  symbolii*') 
and  worahippcd  the  sign  as  if  it  were  itself  Deity,  let  ne  wfl*** 
low  itifluSieieii t  are  our  own  ideas  of  Deity,  and  how  we  wonblf 
those  ideas  uud  images  funned  and  fashioned  in  oar  own  mie^ 
and  not  the  Dt-ily  Ilimself :  and  if  we  are  luclined  to  smile  at  th* 
importance  they  attached  to  InstrutionB  and  fa^«.  let  us  pansf  sal 
inijuire  whether  the  same  weukueas  of  human  natare  doM  BOl 
exist  to-day,  causing  rit«3  and  oerf.-DioDie«  to  b«  regarded  as  ikHhI| 
efficient  fur  the  salvation  of  bouIil 


KKIQBT  OF  TOB  BIEAZEIf  BEKrKNT. 


jind  Id  ua  ever  rrmcmbcr  ihe  nrorOs  of  an  old  wriLor,  with  which 

w€»  conclnde  this  tectitrc :  **  It  is  a  pkaaore  to  stand  oo  ibo  show, 

»ncl  to  »Cf  ships  tossed  apon  the  aca:  a  plimHitrc  tn  atand  in  the 

window  or  »  castle,  and  soo  a  batik  and  the  adTentarea  thereof: 

bu  t    no  plMMore  is  conipBrahle  to  the  standing  on  the  vanlage- 

gr-iutind  uf  TBPXn  (a  hill  not  to  Ijo  omuniitndtx],  and  where  Lho 

ttir  is  always  ckar  and  ecrenp),  and  to  see  tb«  crrurs  and  waadoringE^ 

armd    mittx  aiid  Icmpeitts,  in  the  rale  boluw;  to  alioaya  that  this 

p-rnnjifrj  be  rrifh  pity,  and  not  with  gtctlUny  or  pride.    Certainly 

it     us  Ilmvpo  Dpoo.  jSurtli  to  have  a  maa'a  mind  move  in  charity, 

reat  in  Providonoe,  akd  Tt;RK  upon  the  poies  of  Tuctu." 


L 


■^- 


XXVL 

PEmOE  OF  MERCY  OR  SCOTTISH 
TIUNITAKIAJ^. 

Wnri.K  Ton  werr  Tcilwl  in  dnrlmcss,  too  hrard  rrpwifcwl  bj 
Voict-  of  tlic  Great  ['nst  its  moi^  ancient  doctnupEL    Nonfbul 
righttoobjcct,  if  the  Christian  Mason  fic*«  ftrcihadowed  in  CI 
an  and  So«io«ch,  in  Mithrus  nnd  Osiris,   Uie  Divine  Word 
as  he  believer,  bo<nmc  Mnn,  nnd  died  upon  the  crcMi  to : 
fnllcn  race.     Kor  ran  he  object  if  otht-re  ew  reprodnwd.  in 
Woutj  of  tlie  beloved   Dimple,  that  vaa  in   the  beginning 
Clod,  and  that  voa  God,  and  by  whom  evfrything  hob  xaaAe.i 
the  Logos  of  Pluto,  and  the  WoBD  or  Uttt-rwi  TnoL-ottT  ati 
Emanalion  of  LiouT,  or  tho  Perfect  Reason  of  the  Grest, : 
Supremp,  tTnereatvd  Deit)*,  Wlie?ed  la  and  ador^l  hj  aU. 

Wc  do  not  undervalne  the  imiiortauce  of  any  Truth.    Wc  i 
no  word  thai  can  be  deemed  ira^vrn-nt  by  anyone  uftDfl 
We  do  Bot  tell  the  Moslem  that  it  is  only  imjHjrtaot  for  hii 
lH?)icve  tbat  there  is  bat  one  Qod,  aiid  wholly  tineesentiftl  wl 
Mahomet  was  bis  propliel.     W©  do  uot  lell  the  Hebrew  thill 
Messiah  whom  he  expocis  was  bora  in  Bethlehem  ueariy  two  I 
Band  jreUTB  ago;  and  that  he  ia  a   heivtlc  becanse  he  will  bo 
belleva    And  as  lilllcdo  we  tell  Ibc  eincere  Christian  tlint  Jfl 
of  Nazareth  irtu  bnl  u  man  like  us,  or  his  history  but  the 
nrivol  of  an  older  Iej(cnd.    To  Ho  either  is  beyond  oar  jx 
tioQ.    Hn8onrv,of  no  one  age,  helongti  to  all  timo;  uf  nu  ODal 
gion,  it  finds  ita  grant  tnithB  in  all. 

To  erery  Mason,  tlicrc  ia  a  God  ;  Ose.  8npremc,  InfiniH^ 
Goodnena,  Wisdom,  Korcaighf,  Justice,  and  tk'ncvolcnoe;  Cr 
DieiKMef,  und  Preserver  of  all  things.  Ilow,  or  by  what  ioura*- 
diat*e  He  creates  and  net*,  nnd  in  what  way  He  nnfolde  and  mm* 
ifests  Himself,  Ma^^niry  Inives  to  creeds  aod  Rvligions  to  iui^uii 

To   erery   Uason,   the  soul  of  man  U  imnmrULl.      Wl 


PBIKCC  OF  ITERCT,  OB  SCOTTTSB  TKIKITARIAS. 


535 


emjimtcs  (Vam  ftod  will  rctnni  to  God,  nnil  wTiat  it4  cootinnGd 
aaocic  of  ('xi^ti'nCA  hereuft<?r,  each  judges  fur  himaeIC  Misont; 
vus  Tiot  niacU'  to  aettiv  tbat 

I'o  I'T.-ry  Nf  ii^n,  Wisi^on  nr  Tstellioexcb,  yoRCK  or  Strrsqth, 
irif]  IIamuiist,  or  FnsESS  and  BkaI'TT,  ar«  the  Tniiity  of  the 
attri  bntrs  nf  (JimI.  AVith  the  euhlk-ties  of  Philo8oi>hy  foiiwrning 
ihr-irt  MiiH)nrj'  does  not  meddle,  nor  dctidt-  as  to  l)ic  realilr  of  Uic 
""Pt**'S'^''l  Kxialcaccs  which  Arc  tbcirPcrsouificotiona:  nor  whctber 
the  Christian  Trinity  bi'  anch  a  pcreonificftlion,  or  n  Iic»lityof  the 
gruvMt  iini»ortaiid  sijiiiilimmeo. 

To  every  Mason,  the  tnfiiiite  Justice  nnd  BeiievoleiiPe  of  God 

fftvc  ftinjilc  assHiTiiicc  thni  Kvil  will  nllitnntely  ti*  dethroned,  and 

^^«  Goo<l.  Ihe  Trni*,  and  tlie  BfaiitifViI  rE-if^u  triiimi>hnnt.  and  ek-r- 

^"^■l    II  t«ichce,  08  it  feels  and  know g,  that  Evil,  ond  iViii,  and 

^*irfi>«  exist  m  pari  of  a  wise  and  VK^nolIotut  plan,  nil  the  p»rt« 

^f  iihicb  Work  together  under  God's  eye  to  a  tesull,  which  shall  bo 

'■  t  i.'llon.     Wlii'ther  the  existenoo  of  evil  is  rightly  c):plitiiied  iu 

'Ji;,  tpci-d  or  in  liiat.  by  Typhon  the  Orr*at  fl(Ti>enu  by  Aliriman 

*t)d  liii  Amiies  of  Wicktd  Spirifs,  by  the  Giants  onil  Titaon  tlmt 

Var  against  Hi-aven,  by  the  two  co-exiatent  I'riiicipU-a  of  Good 

>Uul  Evil,  by  Siitan's  temptation  and  the  full  of  Muiu  by  Luk  and 

Uic  ScqK'nt  Fcnrig,  it  ii  beyond  the  domnin  of  Masonry  to  decide, 

nor  does  it    need   to  in(|iiir.'.     Koi-  is  it  within  its  Province  to 

doicrmiue  how  the  uhimiito  triumph  of  Light  and  Truth  and 

Cltiod,  over  Bsrknt-as  and  Error  and  Kril,  is  to  be  achieved;  nor 

jor  the  Ilvdcenier.  looked  and  longed  for  by  all  nations,  hath 

,.,:,  -ircd  in  Jiidi-u,  or  is  yet  to  cunu-. 

It  rcTeKDCCi  all  the  great  rcfoi-mcrs.  It  sees  in  Hoece,  the  Law- 
giitTof  the  Jews,  in  Confneitis  and  Zrtroastx'r,  in  Jesus  of  Xazn- 
rclb,  and  in  the  Anihian  Iconcolast,  Gn-al  Teachers  of  Morality, 
ian<l  Erainitut  RefurmerB,  if  no  inoro  :  and  allows  cTery  brotbor  of 
f  ii<'  Onler  to  a^ign  to  eaeh  snch  higli«r  and  i;von  Dirine  Charac- 
U:-!"  ftfi  bid  Cifed  and  Truth  re»[nire, 

'-Thns  Maionry  didbi'licves  no  truth,  and  teaches  nnlwliefin  no 
^■^*4,  except  BO  far  u  sueh  rn-ed  may  loircr  its  bfly  estimate 
^^fK*-  "Deity,  degrade  Him  to  the  kvel  of  llic  pasions  of  hntnan- 
p-'^  -  ticny  tho  high  destiny  of  man.  inipngn  t^c  goodncM  and 
'■  '  .dene*' iif  the  SHjiivrntf  CJ.id,  strike  al:  lho.ae  great  eolnmns 

1- jsonry.  Faith.  IIoih-,  and  Charity,  or  inculcate  immoraliiy, 
*    <3isrpg«rd  of  the  actiTC  duties  of  the  Order. 


si6 


JfOBAia    AMD   DOGMA. 


I 


Mufionr;  isn  worship;  but  one  in  which  all  civilised 
UQit«^  for  it,  doe«  not  nndertalce  to  exptain  or  dogmntiallf  to 
eetttc  those  grent  tiiysterie?,  Ibnt  are  ahure  Lhc  rL>cbK*  conjurbea- 
eion  of  our  Lumaii  intellect,  U  trusts  in  tiod,  and  ROFS:  il 
BELIEVES,  like  a  child,  and  iB  humble.  It  dmwB  no  sitti  * 
compel  others  to  ado]>t  iU  behef,  or  to  be  huppj  witti  iU  lioftt 
And  it  WAITS  wiLli  patlL>iic-«  to  uudorstand  the  niTilvriec  q(  Kt> 
ture  and  \alnre*a  God  hereafter. 

The  grcatcBl  myBU-rita  in  the  Universe  arc  tlioae  whidi  are 
going  on  aruund  us;  ao  Lritc  and  common  tu  uh  tliat  wq 
note  them  or  reflect  u|)oii  thcni.  Wise  men  tell  ne  of  the 
tbat  regulate  Uic  motioii>  of  the  sphere?,  which,  floahtng  iohvgt 
circles  and  spinning  on  lhciraxe.si,  an^aUo  ever  ilariiii^  uiUi  iui:«o- 
ooivnble  rapidily  through  ihe  inanities  of  Space;  while  we  sMH 
sit  here,  and  drcAin  thai  u)l  was  made  for  us.  Thry  tell  u>  ko- 
edlj  of  ot-ntripetal  and  c^nu-il^igal  forctt,  graniy  and  atindfaAW 
and  all  the  other  aonnding  terms  invented  to  hide  a  awif  if 
meaning.  There  ar«  other  forces  in  the  tiniverae  than  those 
an  mechanical. 

Here  are  two  minulo  seeds,  not  much  unlike  in  apjiearaacr, 
two  of  larger  eiice.     tinnd  them  to  the  learned  rundil,  Chei 
who  tclU  us  how  coml>n.st.ion  goes  on  in  the  Inngs,  and  plaaU' 
fed  with  phoephonis  and  caHH-in,  and  tht:  alkalies  and  isitcs. 
her  decompoee  them,  aniLly7.o  Ihcra,  torture  tlicni  in  all  Ibc 
the  knows.    The  net  result  of  each  is  a  little  eugar,  a  litthi 
A   little    water— carbon,  pota£Bium,  sodium,   and   (be  lili 
cares  not  to  know  ubuL 

We  hide  them  in  the  ground:  and  the  slight  rain«  mi 
them,  and  the  Hun  shines  upon  them,  and  little  sleuder 
epring  up  and  grow  ;  — and  what  a  miracle  is  the  mere  gtwwA 
the  fnrce,  the  power,  the  capacity  Uy  which  the  liltle  fc*blp»li"* 
that  a  email  worm  can  nip  olf  with  a  itingle  snap  of  its  niaadlbh^ 
eJLtnuMB  from  the  earth  and  airnnd  walerlhe  differentelemenl** 
lenrnedl}-  catalogued,  with  which  it  increasea  in  atatarc,  atid  nC* 
impercepliblj  toward  the  sky. 

Oi\e  grows  to  be  a  slender,  fragile,  feeble  etulk,  wH  of  t«t«m 
like  an   oi-diuary  weed;  another  a  strong  btwh,  of  wo«dy  Sbifc 
armed  wiih  thorns,  and  sturdy  enoogb  to  bid  deflaaoe  to  th«  viOilil 
the  third  a  tender  tree,  subject  to  he  hhghted  by  the  fWtt,  «» 
looked  down  upon  by  all  the  forest;  while  another  sprMdt  )H 


PBIKCE  07  UERCT,  OR  SCOTTISa  TEINITABEAK. 


car 


Its  ubroud,  and  cares  for  iieJLlior  IWist  nor  ice,  nor  ttie 
iiowfl  tluit  tor  monttu  1m  oroand  ita  roots. 

But  lo  1  oat  of  tho  brown  Ton]  oarth,  »»d  colorlcsa  inviaiblo  air, 
uii  limpid  rain-Kiitpr,  ibp  clu-mibtry  of  the  sowIb  bas  extraolwl 
otorn — four  diffurcat  ebudes  of  griH>a,  Uiul  puiiK  tbe  leaves  which 
lUt  forUi  in  the  euritig  iijmii  uur  i)lan(«,  our  BliniLi*,  und  our  tr«». 
dt«r  5lilt  cfpRie  the  flower^^tliti  vivid  cotora  uf  liit?  rosi?,  Uie 
Kitlful  britltunce  of  the  carnation,  tbc  iuodc«t  bluah  of  the 
PpT«,  and  the  aplt-ndid  whit^  of  tbe  omugc.  Wheaci?  come  the 
iff  of  (be  leaves  wid  flowers  ?  By  whiil  jirocoss  of  chemistry 
liAvjr  tixtfuoted  Groin  tb«  cnrbou,  tbe  [iliuajiburDH,  and  t]ie  lime? 
Crt'jilur  niiradu  lo  muku  eomtilhinguut  of  nolbinjj  ? 
ibo  flowtra.  luhulf  the  delicious /ler/'tfMiw;  t-acb  perft'ct, 
nd  nil  delicious.  Wbeuoe  have  ihey  come?  Wy  what  oumbiaa- 
toa  bf  acid3  nnd  atkatit«  could  tbc  chcmidt'«  labomtory  produoo 
hemf 

AoJ  now  on  two  comes  the  fruit — 'the-rudcly  upjite  arid  tbe 
5)ldeu  omiige.  Pluck  tbem — open  them !  The  texture  mid 
ibric  how  totally  dillVrentl  'Thi^  (aste  how  piitircly  dissimilar- 
he  ^r/ntnts  of  vach  dialinci  from  its  flower  and  from  tlic  other. 
fbtdic«  Ibc  taste  and  this  new  perfume?  Tbe  eimie  eurth  and  air 
Bd  water  bnve  b«cu  made  to  fiiniish  a  dilfercut  taste  to  each  fruit, 
,<1inVr(-at  ]K>rru'mi>  not  only  to  each  fruit,  but  to  each  frtiit  andils 
flower. 

I  it  any  more  a  problem  whence  come  thought  and  will  and 
lion  and  all  tbe  phenomena  uf  the  mind,  than  this,  whence 
tlic  rolurt!,  the  pvrfumes,  the  taetc-,  of  the  fruit  and  flower? 
Lnd  lo!  in  uucb  frait  new  seeds,  each  gifted  with  the  eame 
irons  power  of  reproduction — each  with  Uie  same  wondroaa 
wrap[>cil  np  in  it  lx>  bo  again  in  turn  evolved.  Forces  that 
Md  lived  (hree  thoUHind  yonre  in  the  grain  of  wheat  fonnd  in 
»••  wrappings  of  an  Kgypiian  mummy;  forces  of  which  learning 
•cii'oco  and  wisdom  know  no  moiv  than  they  do  of  the  nature 
lawa  of  action  of  G<h1.  What  can  tw  know  of  tho  nature,  and 
can  tet  itiidorsttind  the  powers  and  mode  of  operatioa  of  the 
l»n  Willi,  when  tlie  glo^y  leaves,  tho  poarl-white  flower,  and 
ien  rriiit  of  the  orange  are  mimcles  wholly  beyond  our 
irehpniion  ? 

'r  bat  hide  onr  ignorance  in  a  clondof  words; — and  tbe  wordi 
iflen  arc  mere  combinations  of  sounds  without  any  meaning. 

34 


his  XOHALS  AND  DOQUA. 

What  is  tlie  centrifugal  force  ?     A  tendency  to  go  in  a  particular 
dirfction  !     What  external  "force,''  then,  produces  that  tendency. 

What  force  draws  the  iioedle  round  to  the  north?  What  force 
moves  the  muscle  that  raises  the  arm,  when  the  will  determines  !t 
shall  rise?  Whence  comes  the  will  itself  ?  Is  it  spontaneons — a 
first  cauBCj  or  an  effect?  These  too  are  miracles;  inexplicable  as 
the  creation,  or  the  existence  and  self-existence  of  God. 

Who  will  explain  to  us  the  passion,  the  peevishness,  the  anger,  the 
memory,  and  affi'ctions  of  the  small  canary-wren?  the  consciouB- 
ness  of  identity  and  the  dreams  of  the  dog?  the  reasoning  powers 
of  the  elephant  ?  the  wondrous  instincts,  passions,  government, 
and  civil  polirv,  and  modes  of  communicatioo  of  ideas  of  the  ant 
and  bee. 

Who  has  yet  made  us  to  understand,  with  all  his  learned  words, 
how  heat  comes  to  ns  from  the  Snn,  and  light  from  the  remote 
Stars,  setting  out  upon  its  journey  earth-ward  from  some,  what 
time  the  Chaldeans  commenced  to  build  the  Tower  of  Babel  ?  Or 
liow  the  image  of  an  external  object  comes  to  and  fixes  itself  apoQ 
the  retina  of  the  eye ;  and  when  there,  how  that  mere  empty, 
unsubstantial  image  becomes  transmuted  into  the  wondrous 
thing  that  we  call  Sight?  Or  how  the  waves  of  the  atmosphere 
striking  upon  the  tympanum  of  the  ear — those  thin,  invisible 
waves — produce  the  efjually  woudrons  phenomenon  of  hearing, 
and  become  the  roar  of  the  tornado,  the  crash  of  the  thunder,  the 
mighty  voice  of  the  ocean,  the  chiqiing  of  the  cricket,  the  delicate 
sweet  notes  and  extiuisite  trills  and  variations  of  the  wren  and 
nuicking-hird,  or  the  magic  melody  of  the  instrument  of  Piiganiui  ? 

Our  senses  are  my^iterits  to  ns,and  we  aremysteries  toonraclves 
Philosophy  has  laught  us  nothing  as  to  the  nalure  of  our  sensa- 
tions, our  perceptions,  our  cognizances,  the  origin  of  our  thoughts 
and  ideas,  but  irarfh.  By  no  effort  or  degree  of  reflection,  never 
so  long  continued,  can  man  become  conscious  of  a  personal  iden- 
tity in  himsL'lf,  separate  and  distinct  from  his  body  and  liis  bniin. 
We  torture  ourselves  in  the  effort  to  gain  an  idea  of  ourselves,  and 
weary  with  tlie  exertion.  Who  has  yet  made  us  understiind  how, 
from  the  contact  wiih  a  foreign  body,  the  image  in  the  eye,  the 
wave  of  air  impinging  on  the  ear,  particular  particles  entering  the 
nnstrils,  and  coming  in  contact  with  the  palate,  come  sensations  in 
the  nerves,  and  from  that,  perception  in  the  mind,  of  the  animal 
■or  the  man  ? 


PSISCK  OF  JCEnCT,  OR  srOTTrsB  TRtKITXRIAN'. 


S29 


Vfhai  do  We  know  of  Sabfitance  ?  Ht-neven  driubt^et  whether 
it  exists.  Pliilosiiphers  t«ll  no  that  uur  iions«a  onlj  make  known 
tons  die  affributf/<  uf  suliitlancv,  exlenxion,  lianlneiut,  cwilor,  ilikI 
the  like;  bnt  not  Me  thifitj  iixel/ that  u  exti-niii-d,  solid,  Mack  or 
wliite ;  u  ire  kiiuw  tlii:  atlriiiutes  of  tbc  Soul,  Jto  thou'clibi  itnd  ilii 
pcrccptHiBK,  and  mil  tbi*  Swiil  ilsc-lf  irliicli  pi-rtt-ivos  and  thinks. 

What  a  Toiidroas  myetory  t.s  thore  in  hoiirnix)  light,  cxitting,  «o 
know  not  how,  uilliin  oertuin  limits,  nurrovr  in  oompuriiion  witli 
infinity,  beyond  wliich  on  every  side  stretch  out  inlioit*  spue*  and 
the  blurknciis  of  unimiiginiihltr  darkness,  and  the  intensity  of  in> 
conw-itablp  ctdd  !  Think  only  of  the  mighty  Power  retjnired  to 
inaii>tjiin  wamith  and  light  inthcccntnil]i<iiiit  vf  ench  an  infinity, 
-to  urtiose  darknede  that  of  Midnight,  to  whoec  cold  that  of  the 
Imt  Arctic  Jslund  is  nothitigl    And  y«t  Goo  is  cToTywher**. 

And  whui  a  inyatpry  art'  thu  efft-cta  of  heat  and  cold  upon  the 
'vrondruus  fliud  that  we  cull  wat«r!     W'luil  a  mystery  lies  hidden 
Ju  every  lUkv  of  snow  and  in  evePF*  vn.'stal  of  ioe,  and  in  their 
•inal  inuiJ-turmiiliou  into  the  in^iisiWo  vujKir  that  rises  from  the 
^>«:ao  or  Ihi-  liLtid,  and  fluutaabove  the  eumiuits  uf  the  mountuiim! 
Wliai  a  iiiullituil«  of  wonders,  indeed,  has  chemistry  unveilvd 
*«)  our  *yesl    Think  only  that  if  wrnie  single  lav  enacted  by  God 
■^•^(•re  al  once  rtf^wated,  lliuL  ofHttnictiuii  or  HHinity  or  oohetrion,  for 
^afdmple,  the  whole  malarial  world,  with  its  solid  granil«  and  lula- 
»***ir»t.  its  veins  of  gold  and  silver.  Hi  (nip  and  porphyry,  lis  hngv 
'^•^ti  8  of  oiial.  our  own  tVame8  and  the  very  lilm  and  boni-s  of  this 
''J^fxm.-utly  itjdeetnictible  earth,  would  inatantuneoualy  diSMlTtf^ 
^***tli  all  Hun-s  and  Slitr^  and  Woridd  t1ironi;hniit  nil  thp  L'nivcrw 
"^     Cidd,  into  u  thin  invisiblf  tapor  nf  inliniti^ly  minntv  piirtiolea 
**^   cm.1uniB,  diffnfed  throu^^h  infinite  Hpace;  and  with  them  light  and 
_*^^^-  would  disiipiTPur ;  nnli><!S  the  Deity  Himself  he.  an  the  .\n- 
'^■*^  ■*  t  IVrsiiwjd  thou^'iit,  the  Eti-niid  Light  and  Iho  Immortal  Fire. 
'""he  myatrries  of  tlic  Great  llnivenso  of  Godl     How  can  wo 
*  *^  •»  oiir  limited  nit-utal  vision  expect  to  grasp  luid  CHimprc^hend 
,.  ^*-""»-*iI     Inlinit*'  Sl'Ati:,  stretching  ont  fn-.m  ti3  evory  way,  without 
«  t:  infinite  TlifB.  withont  beginning  or  end  ;  and  We,  hebk. 
Now.  iu  llip  ofntn>  of  each  !     An  iniinity  of  suns,  the  niiiri'st 
'hieh  only  (li'mitiith  m  size,  vif-wwl  with  the  most  jtoweifiil 
'««co[M.':  each  with  it«  rotinm;  of  wurlda;  inHnifc  uumberv  of 
■  -  *^  sons,  BO  remote  from  ws  that  their  light  wonld  not  reach  us. 
'"*■  -*^oyiiig  daring  an  iuGnity  of  time,  while  llie  light  that  fiat 


6S0 


UORALS    AND   DOOMA. 


narbed  as,  fi'om  nome  tliat  we  geem  to  aee,  has  been  oponitijati- 
nsj  for  fthj  centiiriets:  our  world  epiuning  upon  Ita  uii)  mi 
rushing  trer  in  its  circuit  round  the  euu  ;  ftuii  iU  thu  sao,  udiJI 
our  s}'et«in  T«rulring  round  some  gnat  central  point;  and  Ibii. 
and  Bans,  etare,  and  worlds  cvermoro  aushin^  onwiLrd  wilb  iiKfti- 
iblt*  rapidilj  through  illimitable  spuce:  und  then,  in  OTciydnfif 
waU>r  th&l  we  drink,  in  overv  nioraul  of  much  of  our  food,  in  the 
air.  in  the  (.-urth,  in  the  si-u,  iiiCR-dibk-  multitudes  of  liviog  crw- 
turt's,  invisible  to  the  nuked  e>L-,  of  u  minuteness  bcjond  Uit( 
yet  organized,  liring,  feeding,  perhaps  vuh  conecioasocsi  «f  idto- 
lity,  and  memory  and  instinct. 

Such  arc  some  of  the  myst4>ries  of  the  groat  Univer^}  of  Onlt 
And  yet  we,  whnEe  Hfe  and  that  of  ttie  world  on  which  ir«  lin 
fbnn  but  a  point  in  the  centre  of  infinite  lime:  ve,  who  oouniti 
■oimalculai  within,  and  on  whom  rcgotablca  grow  withnni,  rgnU 
fain  learn  hvw  God  CK-atcd  this  Univcreo,  would  undiTslon^  Hii 
Powers,  His  Attributes,  His  Emanations,  His  Mode  of  Existenft 
and  of  Action;  would  fain  know  the  phin  according  to  wliiduD 
events  proccitl,  that  plan  profound  as  God  Himself;  would  Iuh* 
the  laws  by  which  he  controls  His  Univerae  ;  vonld  tamsani 
talk  tu  Uim  face  to  face, as  man  talks  tu  man:  aud  wd  try  not  b 
believe,  bL-canse  we  do  not  understand. 

Becommandfl  us  to  lore  one  another,  to  love  oor  Ixl^btXT* 
onrs^'lf;  and  we  dispute  and  wrangle,  and  hate  and  tUy  (M^ 
other,  iiecHUiie  we  cannot  be  of  one  opinion  as  to  the  EttrnocW 
Ilis  Xaturc,  as  to  His  Attributes;  whether  lie  became  man  km 
of  awfiman,  and  was  cnurifit-d;  whuther  the  Iloir  Ghost  is  of  lb* 
Mine  i!ul>f!t»n<!c  with  thv  Father,  or  only  of  a  similar  eubltss*: 
whether  a  feeble  old  man  is  God's  Vicegerent ;  whothcr  sow  in 
elecu-d  from  all  cttniity  to  be  sared,  and  others  to  be  ooDdeniwl 
aud  {niuished ;  whotlier  punishment  of  the  wicked  aA«r  dftlli* 
to  be  eternal :  whether  this  doctrine  or  the  other  be  IierMj  «* 
triilk  ; — drcnrbing  tli»  world  with  blood.  dc|Kjpululing  rciBhniilf*i 
twniDg  fertile  lands  into  deserts;  until,  ft>r  religious  war,  fi*^ 
cotion,  and  bloodshed,  the  Earth  for  many  a  century  has  ndW 
round  the  Sun,  a  cliarncl-house,  steaming  end  reeking  with  hoaus 
gore,  tlie  bloi^vd  of  brother  slain  by  brother  for  opinion'ssakr.  t^' 
baa  aoaked  into  aud  polluted  all  her  Tcins,  and  made  her  a  bunt' 
to  her  sisters  of  the  UoiTerse. 

And  if  nMu  were  all  IHmoos,  aud  obeyed  vitli  all  tbur  bes't 


PRINCE  or  MBRCT,  OR  SCOmEH  TBliftTABUa'. 


631 


her  mild  aad  gentle  teachings,  that  world  would  be  a  paradise; 
while  intolorftiice  anO  ix-Tdt'CUtion  maicL-  of  it  a  hfll.  Fop  ihis  is 
the  Masonic  Crwd :  Believe,  in  Ood'a  Iiifiuite  Benevolence,  Wi»- 
dom,  andJusticc:  HoPE,  for  the  Gna]  triiiiaiili  of  Ciuud  ovvr  Evil, 
ftnd  for  Perfect  Udrmouj  wt  the  Anal  result  of  all  the  cuucards 
Mit}  discorda  uf  thi?  UuiTcree:  luid  b«  Charitable  as  Qod  is,  ta- 
mrd  IBe  uufaith,  tU«  errors,  the  fuUic^aud  the  fuulu  of  men  :  for 
aU  moke  one  great  bruUierhood. 

ISKmUCTION. 

Sul:  W.:  Brother  Junior  Warden,  are  yon  a  Prinoe  of  Heroy  ? 

Jurt.:  W.:  ]  hare  swn  the  D<>lt3.and  the  Holy  NAMKa  upon  it, 
■nd  am  an  Auetii  like  yourself,  in  the  TittPLH  CorjsNAriT,  of 
which  wo  ht-AT  the  murk. 

Qu,:  What  is  the  (irac  Word  upon  the  Delta  ? 

Ann.:  Til*  Iiicffabio  Name  of  Deity,  tho  true  myat«rT  of  whioh 
is  known  ti>  llii>  Ainetli  alone. 

^if.'.  What  do  the  ihit'e  iidea  of  the  Delta  denote  to  na  ? 

A»9.\  To  m,  aud  to  nil  Masons,  the  three  Qivat  Attributes  or 
DereloproentA  of  the  Kriseiice  of  the  Deity;  Wif^nou.  or  tlie  Re* 
flcotiTv  and  Designing  Pvwtr,  iu  which,  wheii  there  was  nought 
but  (iod,  the  Plan  and  Idea  of  the  Universe  was  shaped  and 
ibnned:  Foiioe.  or  the  Executing  and  GpL-aiing  Power,  which  in- 
BtAntanooualy  acting,  r<?«li«*d  the  Typ*  auU  Idva  framed  by  Wis- 
dom; and  the  L'nivr-rsc,  aud  all  Sturs  and  Worlds,  and  Liglit  and 
Life,  and  Men  oud  Auj,i'l8  and  all  liring  creutnres  wekb;  mid 
Habmont,  or  the  Prestrviux  Power,  Order,  and  Beauty,  main- 
taiuin^'  the  UuiverAc  in  its  State,  and  constituting  the  law  of 
Harmoayr  Uotion,  Pmportion,  and  Progneasion: — WisDOU,  which 
tianght  ihe  plan;  Stbfsoth.  whieh  erealtd :  Hakuost,  which 
wpAft/Jjc  and  ^rMertwt ; — the  Maaonic  Triuitr.  three  Powers  and 
fine  Kfisencc:  the  three  columna  whioh  support  the  Universe, 
Phrsirjil,  Intelh-clnul,  and  Spiritual,  of  which  every  Uusouia 
Lodge  Id  a  ty|ie  and  B>'ml>ol ;— while  to  the  Ohristian  Ma^ou,  they 
■i*prei«nt  the  Three  that  beurreoord  in  Hearen,  the  Fathkb,  th« 
WuKU,  and  the  Hoi.y  Simkit,  which  three  are  One. 

Qu.:  Wlint  do  the  ihrc-e  Greek  letters  n]>ou  the  Delta,  /.'.  ii.\ 
2:.  [Yir/ji,  Eta,  and  Si<fina\  represent? 

A  US.*.  Iliree  of  thp  Names  of  the  Supreme  Deity  among  the  8yr- 
iaai,  Phu:uioiiui(i,ami  Hebrews. ..  luuu  \n\rv\  •,Self'ExiaUno$.. . 


533 


MOKAI^  ANA  DOOXA, 


Al  [  tiji] :  Ike  yaluro-God,  or  Soul  of  the  UntverM  .  .  .  SB*riJ 
[ncj ;  iittpreme  Power.  .Weu  three  of  the  Six  Chief  Aitribnta* 
or  Qod,  among  the  Kabtxkti^ta;— Wibqou  [Icii],  Ibt  iHltii^d, 
{Novi)  of  Lho  Kg)-ptiMiH,  tlit-  W^rtt  (Joyoi)  of  the  Plit«iii*U 
and  the  Wisdom  (Soi/.'ta}  at  ihc  Onugtics ;  .  .  Maunificekci 
[Al],  tlic  Symbol  of  which  wiw  the  Liitu's  Head :  .  .  imJ  Vic- 
lOBT  and  GLoav  [Tsabaoth],  which  aiv  the  two  coluuina  JjiCKIS 
and  BoAZ,  thut,  ettiud  iu  the  Portico  of  the  Tvtii]dc  of  Mnaoaif 
To  Iht.-  Chrisliun  Mii&ou  thoj'  ure  tlit-  ttirer  liral  K-tlL-n)  of  iIh  iuIU 
of  the  tioD  of  (jiuil,  nliu  dicdu])i>Q  the  crow  to  rcd«cia  nuiikitd 

Qu.'.  What  is  the  Bret  of  the  Thrke  Covesakts,  uf  wlikli  n 
heur  lliu  niiii'k  ? 

Any.:  Thut  which  Gwl  nuulc  with  Moah;  wb«D  He  mi.  *\ 
will  Qot  agaia  curee  the  earth  luiv  uioru  For  man's  take,  Dvilhrf 
will  1  smittfuuj  more  cvurvthiug  liviiiff  as  I  hitvc  done.  Whil* 
ihc  Eurth  remuinoth,  s<?ed-tinic  and  harvest,  and  cold  aud  but, 
and  wiiit(-ran(]  Auminer,  aiid  day  and  night  dial]  not  cvMe.  1 
will  eiitiitilish  my  cuveiiuiit  with  yon,  and  with  your  mvi\  oficr  w* 
and  with  cvrry  living  creuLun.-.  All  matikiad  hIiuII  no  mure  U 
out  olf  hy  the  watcn  of  a  liood,  nor  shall  there  any  more  be  * 
flood  to  destroy  the  earth.  Thii;  is  the  token  of  my  c%>ii-iiut:  I 
do  set  my  bow  in  the  cloud,  aud  it  shall  be  for  &  token  of  a  c«"- 
ount  btftwoL'n  mu  and  the  earth :  an  everlasting  ooTeoaot  litlvai 
Mo  and  t'ViTj  living  creature  on  the  earth." 

Qn.:  What  is  tht-  second  of  the  Tliru-c  CoTenantaf 

Atu.:  That  which  God  mudo  with  Abruhatu;  when  heaaidt'I 
am  {he  AbsotuU' Uiiun-iUi'd  God.  I  will  maki-  my  (vivrnsiit  b»- 
twivn  me  and  thti, uud  tlion  shalt  be  the  Futbvr  of  JUny  Nftt<«fc 
and  Ktn^'«  s^ball  cume  fi-otii  thy  loins.  I  will  i»tabli«b  myco*^ 
natu  btlweeu  M('  and  thee,  and  thy  dcKOpndant*  aftrr  ihoe,  tttk> 
reniolo^t  generation:),  for  an  everlaKlinj^  a>venai)t]  and  I  will  ^ 
Ihy  God  and  their  God,  and  nil!  givi-  lliit;  tbo  land  of  CaaaM  ^ 
an  everlasting  possession.'' 

Qu.\.  What  is  tlio  third  Covenant? 

Ahm.'.  That  which  Uod  mode  with  all  men  by  Qis  prn{ilRt»; 
when  he  said:  "1  will  gnthorull  nations  uud  tougaes,  awi  UtfJ 
shall  come  and  see  my  Glory,  t  will  create  u«w  Siianiu  aai  • 
new  earth ;  unt]  the  former  shall  not  be  remeiuWrMt  nor  dint 
into  mind.  The  Sun  shall  no  more  shJnc  Ly  day,  nor  the  MMB 
by  night ;  but  tbd  Lord  ^oll  bo  an  cvurhuttug  ligbt  sod  ipkndoc- 


PBHfCE   OP   WKKCTt,  OR  SCOTTIBU  IRISITABJAN. 


533 


lie  Spirit  iinil  bis  'Word  sliall  reniaiu  wild  uii*n  Tun-vvr.    Tiio 
[envctia  almll  vaitisli  anav  like  vnpor,  and  llie  t-urib  abull  vax  old 
ie  a  gamicnU  uid  tliey  thai  dwell  tiiereiu  ^Imll  die ;  bnt  my  sh)v»- 
^on  eliall  \k  forever,  udO  my  riglif^uiitiiiuKi  ahiUI  noti-nd;  and  Uiere 
liall  l»  Liglil  ainotig  llie  (jtiiitik's.iiinl  sulTtttioii  uiiU>  the  onds  i>r 
tuarth.     The  redtK-med  of  tlie  Ltni!  slmll  return,  and  nvt-rlnsLiiig 
by  bo  oa  tlifir  hvoits,  and  florrow  and  iiiDuriilng  »hiill  (lev  awaj." 
Qh.:  Wliiit  ix  llif  nymkil  tif  the  Triplv  (^ivoiiaiit? 
Aiu,-.  The  Triple  Triuugk-. 
Qu,'.  or  wtial  el^*  ie  it  tbt-  ityiiibul  to  nx? 
An*.;  or  tbe  Trinity  of  Attribute  of  the  I>cily;  and  of  the 
pp]«  ftssenou  of   Man,   llie    Prinoipte  of  Lift;,  ttto  Intellectual 
ivror.  and  the  Sonl  or  ImmnrtiU  Kmiinutian  from  the  I>i>ity. 
Qu.:  Wbat  is  tht?  first  great  Truth  t»f  th«  Saoml  MysU-rifB? 
An*.:  Ku  niau  hutli  nxn  God  at  any  time,     lit?  in  One,  Et«rnal, 
Jl-Powerful.  All-Wise,  liiHiiiU-ly  Just,  Mi-rciful,  HcDtruIent,  atid 
iminu^iiinutc.  Creator  aud  Pix-iicrvcr  of  all  tilings,  thi;  Source  of 
^gbt  luid  Lifo.  oocitcnsiTo  irith  Timo  and  !?imc>!;  Who  thought, 
91]  wtlh  the  Thought  crrntod  th«  luitvcr^  itud  ull  living  thin^, 
id  ihP  Ronls  nf  nii'it :  That  Is: — the  Pkuuaxbnt:  wliilu  (.'vi-ry- 
ling  bcsidu  ib  a  pt-riMrinal  geui>si;^ 

Qu.:  What  is  the  wvond  gn-nt  Truth  of  tlie  Sacred  Mjat*rtea? 
^tM.'.  ThcHonlof  Man  is  Immortal:  not  the  rc5ultof  orgitiiiza* 
vn,  nor  an  aggregate  of  modvs  of  uctioti  of  mattor.  nor  a  aucopssioii 
'plx-nomvna  itml  perceptions;  but  an  Gxistekce,  one  and  iden- 
ical,  a  living  E]tirit.  a  spark  of  the  Gn>At  Central  Light,  that  hath 
itMrd  intu  and  dwellis  in  Ibv  body;  to  bo  svparulMl  tli^retVom  at 
nth.  and  r^turu  to  Ood  vho  guvu  it ;  that  doth  not  diqierae  or 
inUhat  death,  like  breath  or  asmoke,  nor  can  be  annihilated  ;  bnt 
I  c^Uta  and  tH)i)»!S«cs  uutivily  uiid  inklligencc,  even  an  it  existed 
I  liod.  tx-'fonr  it  wiis  enveloped  in  the  body. 
^M.'.  What  ii«  thp  tliird  great  Trolh  in  M&aonry  ? 
Ang.:  The  impulse  which  dirctils  to  ngbt  (Htnduct,  and  dolurs 
>iii  crime,  \s  not  mily  oldiT  thmi  the  iigvs  of  nations  and  eities, 
tt  cnc^val  with  that  Divine  Ik-ing  who  sees  luid  rules  both  hfaven 
'ttvtc]  <<arth.  Sordid  Tarquin  less  violate  lb  at  Eternul  Law,  timngh 
;  'A  \iu  n-ign  there  mi};;ht  have  boon  uu  frrittun  law  at  Rome  ligaintt 
i^wctli  Tiwhrnce;  for  (ho  principle  that  impels  ua  to  right  eondiitt, 
"nd  warns  nn  ngninst  guilt,  springs  out  of  the  nature  of  things. 
^^   «3td  not  hegi^^-^  hiw  when  it  *as  first  vrritleHjUoz 


B84 


atORJiia  AND  DOQMA. 


on'ffirudid;  bat  it  is  coo%-aI  vith  the  Dirjne  Intelltgeiue  HalL 
The  couMqtience  of  rirlue  is  not  to  be  made  tbo  end  thereof;  mi 
laadnUe  performances  mufithavedi-eper  roots', molinrtf, and  btiocfr 
tioiiB,  to  girt-  thcin  the  stump  of  rJrlui^ 

Qu.:  What  is  tbu  fourth  gi-oat  Trutlt  in  MaMnrjr  ? 

.4ns.-.  Tbi>  monil  iriitlis  ar<?  lu  absolnto  as  the  n^plintnl 
truths.  Even  ihu  IHity  outiuui  make  it  that  tlieresbould  bedbu 
witliutit  %  cause,  or  phi^iioiticiia  witliout  suUjtaiicv.  As  UttJe  miiU 
He  make  it  to  Ik-  flitifiil  nndcvit  to  n-spoct  ourptntged  wunl.  IuIuk 
truth,  to  mmlemte  our  |)ii«gion&  Tlie  principles  of  Kvntlilrarr 
ttsioma.  like  the  principlea  of  Geometry.  Tlie  moni  lawi  sifiSn 
neeesfian-  relalious  that  Oow  IVom  the  nature  of  thinj;s,  abd  thij 
lire  not  eivaLvd  b_v.  but  huvo  i-si^UHl  eluruall;'  in  OihL  Theirow- 
tinm-J  fxisloncf  doia  iitit  dt-pcnd  upou  Iho  exercise  of  Ilis  tlti. 
TriUb  and  Jiistiee  arx-of  His  essence.  Not  brcaii*-  wr  or 
and  God  omniputenli  is  it  our  duty  to  obvy  hia  law.  Wi.-  nu 
foroed*  but  are  not  under  obligatiou,  to  obv?  the  siroo^r.  God  ii 
the  priufiple  of  Murulily,  but  not  bv  Ilia  mpn'  will,  nHA 
abstracted  from  all  other  of  Hid  attrilinles,  would  bv  neilJicr  jaM 
nor  unJQsL  Good  is  the  expression  of  Uis  will,  in  Bo  far  4U  tint 
will  is  iUi'ir  the  fxpn-nsiou  ofeiernal,  ubwilult^  luuin-ak-d  jbjUoi, 
which  is  in  4iud,  t^^hich  Ilia  will  did  ui>tL'ruU<!;  hat  wliicb  iUI** 
otitcs  and  promuljB;at«f,  »$  our  will  proclaims  and  promulgntM  ■si 
ex<Y'iU-e«  the  idea  of  thn  j^od  which  in  in  dh.  Lie  lias  git«»  us  tfa( 
law  of  Truth  and  JiiKtif-e;  but  He  has  not  arbitraritj^  iattitalc^ 
that  law.  Justice  is  inherent  in  IJis  will,  bt-caaae  it  it  ooolaiai4 
in  His  intelligence  and  w)«dom,  in  His  vcrjr  nature  and  iDd* 
iotimste  cwsoncc. 

Qu.'.  What  is  the  Hftli  great  Truth  in  Masonry? 

Ant.:  There  is  an  essential  distinction  betwwn  Oood  ud  BA 
wliatis  just  and  wliut  it  nnjusl;  and  Cuthiddislinetiun  isatttd^i 
for  eTcrj  intelligent  and  ficc  creature-,  tlio  absolute  obtifalioo  if 
conforming  to  what  isgoodandjusL  Blan  i»  an  iutelli)^-ntaa<l^ 
being,— fVcc,  because  he  is  cooecioiu  that  it  is  his  duty.  ■»! 
becansc  it  is  mods  hie  duty,  to  obey  the  diclatea  of  tmlh  a' 
Justice,  and  then*fore  be  must  necewarily  have  the  powrf  ^ 
doing  ex  which  involves  the  power  of  not  doing  to ;— ca)n1ik«f 
compreheoding  the  distincUoti  between  good  and  evil,  jofli* 
and  injnsticci  and  the  obligation  which  accompanies  it,  and  «( 
naturally  adheriag  to  that  obli^tion,  indepcndeuUy  of  lAf  cob- 


nUKOl  Off  KBRC7,  OB  SOOmSH  TUIKITAUAK. 


63fi 


t  or  posilTYe  lav;  capable  also  of  resistiug  the  temptations 
ii  u^g■f^  him  toward  eril  and  injastico,  and  of  oamplying  wjtb 

rctihI  law  of  cUirnal  justice. 

bat  iDHti   ifi  not  governed   by  a  resUtlpss  Face  or  inexorable 

inj;  but  lit  frt-e  to  choose  between  the  evil  and  tbe  good: 
Justicr  and  Itighf,  the  Good  and  Heaittifiil,  are  of  theesaeoce 

ic  Divinity,  liVe  His  ruflnitiide;  and  tbcn-rore  tTiey  itre  laws  to 
tbat  we  are  conHcioiie  nf  iiurfreedom  totict.ae  wcare  conscJmia 

ur  idcntily,  itiid  tb«  continuance  and  connectedness  of  our 
•lice;  and  have  the  eame  evidence  of  one  as  of  the  other ;  and 
'  can  put  on«  in  doubl,  we  hate  no  cerlointy  of  eU/ieir,  and 
thing   h  unreal :    lliat  wi<  can  di<ny  our  IVee  nill  and  ftee 

cj,  only  upon  the  groimd  tbut  Ihey  are  in  the  nature  of  thiugu 

ts&ibte ;  wbieh  wouW  l»e  to  deny  the  Oninipotenoc  of  God. 

U.'.  What  ia  the  sixtli  great  Trulli  uf  )Iii»>nry  ? 

ns.:  The  Decessity  uf  piiiottsing  the  moral  tniliis,  im  obligalich. 
mural  trntbs,  neeensHry  in  the  eye  of  reiuutn,  nre  obligatory 
10  will.    The  monil  oblij;ationj  like  the  montl  truth  thai  is  its 

datioii.  ie  abxolutt.    An  tbo  necessary  truths  ure  not  mure  or 

ncocHsiry,  £0  tbe  obligation  is  not  mom  ur  lei»  obtigabory. 

are  dcgrcTB  of  im|>ortani»  amunj;  difli-n-Qt  ubligalioiiK;  but 

in  Lbe  obligation  \in:\t     Wc  ure  not  nearly  obligi>d,  alnwai 

d.     We  arc  teMl^  m,  or  not  at  all.     If  there  be  any  placo 

fuge  til  whieh  we  can  eseiiiw  fi*oni  the  nbligaiion,  il  ceases  to 

If  the  obligation  ia  iibselute,  il.  is  immutabl*>  and  univuml. 

if  that  uf  to-<luv  mav  nut  be  tliat  of  tu-raorma-,  if  what  is 

tory  on  me  may  nut  be  obligatory  oti  yw,  tlie  obligation 

dill<>r  fnim  itself,  and  be  variobk-  and  contingent.    Tbia 

slhe  principle  of  all  morality.    That  cvei-y  act  contrary  t« 

and  justice.  rit-BTves  to  be  n>prt'8«Hl  by  forre,  and  piniisbiHl 

coininttted,  eijuully  in  the  absence  of  any  law  or  <-uiitract: 

man  uatnraUy  recognises  the  distinotion  between  the  merit 

demerit  of  ai-tion^,  iis  he  dues  that  between  justice  and  injns- 
honcsly  and  dishoneiity;  and  feels,  without  being  taught, 
n  tho  abflcuco  of  law  or  cuntruet,  that  it  is  wrong  for  vice  to 
warded  or  go  tinpiinislied,  and  for  xirtnc  to  be  punished  or 

niirawardHl:  and  that,  the  Dt-iiy  bi-iug  infinitely  jn^t  and 
it  must  follow  as  a  necessary  and  inflexible  law  that  puniali- 

ttihall  be  the  resnlt  of  Sin,  its  inerltabic  and  uatarat  effect 

oorolliu'y,  and  not  a  mere  arbitrary  Yeagciiiic«-> 


t)36  HOKALS  AND   DOaUA. 

Qu.:  What  is  the  seventh  great  Truth  iu  Masonry  ? 

Arts.:  Tlie  immutable  law  of  God  requireg,  thut  besides  nisp^^O' 
ting  the  absolute  rights  of  others,  und  buing  merely  jast,  we  Bbou:v.td. 
do  good,  be  chtiritiible,  and  obey  the  dictAles  of  tlie  generouB  a.:Kid 
noble  sentiments  of  the  soul.      Charity  ia  a  luw,  because  t^iir 
conscience  is  not  satisfied  nor  at  ease  if  we  have  not  relieved  tilio 
suffering,  the  distressed,  and  the  destitute.    It  is  to  giae  that  whL<:;l» 
lie  to  whom  you  give  has  no  right  to  take  or  demand.    To    "be 
eharitable  is  obligatory  on  us.     We  are  the  Almoners  of  God-'fl 
bounties.     But  the  obligation  is  not  so  precise  and  ioflexible   ^ts 
the  obligation  to  hsjitat.    Charity  knows  neither  rule  nor  lira. it. 
It  goes  beyond  all  obligation.    Its  beauty  consists  in  its  liberfcj- 
"lie  that  lovetli  not,  knoweth  not  God;  POE  GOD  is  J-OVK.   If  ^w^ 
love  one  auotber,  God  dwelleth  iu  us,  and  Ilis  lore  is  perfected  in 
us.     God  is  love;  and  he  that  dwelletb  iu  love,  dwelleth  in  Go<3, 
and  God  in  him."    To  be  kindly  affocLioned  one  to  another  wi  tl 
brotherly  love ;  to  relieve  the  necessities  of  the  needy,  and  be  gexm- 
orous,  liberal,  and  hospitable ;  to  return  to  no  man  evil  for  evil ;  'fc* 
rejoice  at  the  good  fortune  of  others,  and  sympathize  with  them  i* 
their  sorrows  and  reverses ;  to  live  peaceably  with  all  men,  and  rep^fc? 
injuries  with  bcnetitsund  kindness;  these  are  the  sublime  dictates  f:*^ 
the  Moral  Law,  taught  from  the  infiincy  of  the  world,  by  Masoni^J- 

Qii.'.  What  is  the  eighth  great  Truth  in  Masonry  ? 

Ans.'.  Tliat  the  laws  which  control  and  regulate  tlie  Universe  c^  f 
God,  are  those  of  motion  aud  liarmony.     Wo  see  only  the  isotat^=^« 
incidents  of  tilings,  and  with  our  feeble  and  limited  capacity  arr:»d 
vision  cannot  discern   their  connection,  nor  the   mighty  chor  ^1' 
that  make  the  apparent  discoi-d  perfect  harmony.     Evil  is  mer&-"Iy 
apparent,  and  all  is  in  reality  good   and  perfect.     For  pain  ai«=3d 
sorrow,  persecution  and  hardsliips,  affliction  and  destitution,  sie^  ^* 
iiess  and  death   are  but  the  means,  by  which  alone   the  uobl^^st 
virtues  could  be  developed.     Without  tJiem,  and  without  sin  a^^tid 
L-rror,  and  wrong  aud  outrage,  as  there  can  be  no  effect  wither* ""' 
an  adequate  cjiuse,  there  could  be  neither  patience  under  snfferi  ":*8 
and  distress  ;  nor  piudence  in  difficulty ;  nor  temi>erance  t«  dS'^^^^" 
excess;  nor  courage  to  meet  danger;  nor  truth,  when  to  sp^"* 
the  truth  is  liazardous;  nor  love,  when  it  is  met  with  ingratita^^*"* ' 
nor  charity  for  the  needy  and  destitute;  nor  forbearance  and  f**^^^ 
giveiiess  or  injuries:  uor  toleration  of  erroneous  opinions;    *-^^  , 
charitable    judgment  and    construction  of    men's  motiYea    *■ 


PSUi'CK  OF  UBACY,  OS  ttCOITlBIt  TIllMTAIllAK. 


£37 


Li;  nor  patnotUm,  n»r  licroism,  nor  boDor,  nor  etiir-dcniol, 
L-noro&itv.  Thoac;  mid  most  othor  viriucd  aad  (scollcnciefi 
bare  do  etiat«DCv,  mnil  fxtn  tlii^ir  noniM  be  tinkiiowo; 
JO  poor  Tirtues  that  etill  (>xi9CiHl,  would  scarce  deserve  the 
i;  for  life  wonld  be  on«  flut>  dead,  low  level,  nWve  wbicli  nose 
he  lofty  elements  of  human  iintitre  would  onerge;  and  man 
Id  lit;  lapped  in  commuted  iiidi>l<;Qce  nnd  idleness,  »  oierr 
^)lcs8  negative,  instaid  of  the  brave,  etroDg  tidier  against  Ihe 
legions  of  EWI  and  rudv  OifficnUy. 

What  is  the  uirith  great  Truth  in  Masonry? 
r*.  Thi>  grout  Wading  doctrine  of  tbtt!  Dtagreo; — tliat  tbo 
vz,  tbe  Wisuou,  wid  ibo  Mekcx  of  Oud  are  alike  in6nit«, 
tjivrft-ct,  and  yet  do  nut  in  the  hast  jiir  or  conflict  one  with 
jcr;  but  form  a  (Jieat  Perfect  Triniij  of  Attribulw,  tlireo 
Bt  ouq:  thttt,  thu  prim-ipic  of  mi-Tit  and  demerit  beiqj^  abeo- 
id  o\cry  go<Mi  aetjon  doaerrinff  to  be  rewarded,  and  every 
I  one  to  be  puiii^beti,  and  Uud  l»oing  »s  jii.st  ns  He  i»  ^ood ;  and 
the  casos  cunolnntly  recurring  in  tliU  world,  in  which  uriine 
ruellj,  ujipreiision,  lymnny,  and  injnHtict<  are  pnjsperong^ 
I,  fortmmic,  nnd  eelf-contonted,  and  rule  und  rclgji.  and  eiyoy 
bk-Jisin^e  of  Ood'ii  Vnuficenpc,  while  thu  virtnuut;  and  good 
ifortunate,  miserable,  deMitntc.  pining  away  in  '  dungouuB. 
iiug  with  cold,  and  fumisliiug  with  hunger,  filarcfl  uf  oppros- 
id  indtrnnients  and  vieiims  of  tlic  mii>crcau1«  that  goTtTo; 
IhiB  world,  if  Oiant  wem  no  exiaLenoe  beyond  it,  would  b« 
L>at  theatre  of  wrong  and  injustice,  proving  God  wholly  disre. 
\Ta\  of  Uis  own  necesaury  law  of  merit  and  demerii ; — it  lollowa 
UJiere  must  be  another  life  in  which  ttieee  apputvut  wrongs  ehall 
kaired:  That  all  the  iMiWers  of  man's  aval  tend  lo  infinity; 
bis  iadoniitiililu  iuattQct  of  immortnlily,  and  the  universal 
^jf  another  lite,  u>«tified  by  all  civedg,ftll  poetry,  all  truditione, 
(h  its  ceriainty;  for  man  it  not  an  orphan;  hue  hath  n 
near  at  hand:  and  the  day  must  conic  when  Light  luid 
^,  and  the  Jutland  Good  «hall  be  victorious,  and  IWkneH, 
(Wrong,  and  Evil  be  innihilal«d,  and  known  no  nioreforavcr: 
^be  univem:  is  one  ;^\'.«t  Uiirinony.  in  nliicli,  aoL-oixUng  to  llie 
all  UHttooA,  deep-rooted  in  nil  bt-arlo  in  tliu  ]u-imiti\e  ugos, 
M  Will  ultimately  pri'vaii  over  Darkness,  and  the  Good  Prin- 
I*  over  tbo  Kvil :  and  the  myriad  houIh  that  havd  emanated 


tlio  DiVLoitji  portlied  and  ennobled  by  tJie  stniggle  bera 


B38 


MORALS   Ji1\T)  DOOKA. 


Movr,  will  again  return  to  perfect  hlisg  io  the  bogom  of  (kd, 
to  ofli^iid  against  wiiose  Iawb  will   tticu  be  no  longer  poanlfe 

Qu.:  Wliftt,  then,  ie  the  one  j^rcat  leeson  tangbt  to  na,  as  Mimjl 
in  tliia  Degree? 

A»s.\  Tiiat  to  that  3tiit«  und  realm  of  Light  nnd  Trutli  mi 
Perfection,  whioli  ih  :ibKoltit«lv  c-erlaiii,  ul)  tlie  good  men  on  Wfk 
are  tRnding;  and  if  thei«  is  a  law  from  wbnse  operation  nuiKUt 
cxemjit,  whivb  inevitublv  couvcjs  tlicir  bodies  to  dRrkneM  lul  b 
du»t,  there  is  luitither  not  less  cLTtiiin  nor  less  [Ntw-prful,  whxli 
conducts  their  spiriti  to  timt  state  of  Happiness  and  ^plendar lad 
Pi>rrection,  the  bosom  of  tlioir  Fnlher  and  thoir  God.  Tlio  vlMBb 
of  Nntiiro  are  not  miuic  to  roll  Ifnckwnrd.  Krerylhing  preswf  m 
toElernitj.  From  the  birth  of  Time  an  inijietuotig  cum-ottta 
Eet  in,  wliich  bears  all  the  eons  of  men  toward  that  intcnnifuUe 
ocean.  Meanwliile,  Heaven  is  attracting  to  itsrlf  whairw  u 
congeDial  to  its  nature,  is  etiriclniig  itself  by  lliu  bpuiU  uf  1^ 
Earth,  and  coUeotitigvithiu  its  capnicioua  bueom  wlint«verii|inv 
pommncut,  uud  divine,  leaving  nothing  for  the  losi  fire  townnBa 
hut  the  gro*a  malter  that  creates  coneupisoicnoe ;  nhilt*  t'Vfijtlii^ 
fltfor  that  good  fortune  shall  be  gulberrd  aud  selected  frootbi 
ruins  of  tbir  world,  tu  adura  that  Ett-raal  City. 

Let  eviTj  MiMon  tbtn  obey  the  voice  that  calls  him  tli: 
Let  lis  Bcek  the  things  that  or«  above,  and  bo  Dot  content 
world  that  mnst-  shortly  perish,  and  which  we  rinst  speodilj 
vhile  WQ  neglect  to  prepare  for  that  id  which  we  are  inviii<d  M 
dwell  forever.  AVhile  everytliing  within  as  and  arunod  us  prnlaAi 
us  of  the  approach  of  death,  and  coneiirs  to  iraeli  us  that  ifaiiK 
not  our  KiU  let  ns  hapten  oiir  preparations  for  another  world, as' 
eornrftly  implore  that  help  and  strength  front  our  Father.  whM 
qIodc  can  put  an  end  to  tha.1  fiititl  wnr  which  our  desires  bivelB 
long  WBgpd  with  our  dcslitiy.  When  ihese  move  in  tb*  ■• 
direction,  and  that  which  Qod's  will  renders  anavotdahk  ilsB 
become  our  choice,  all  things  will  ho  ours;  life  will  bedi' 
iu  vanity,  and  death  disam]i.-d  of  its  terrors. 

Qu.\  What  arc  the  symbols  of  tlie  purification  nnoamrf 
moke  UB  perfect  >raw>n8  ? 

Ant.'.  Lnvntion  with  pure  wator,  or  bapttsm;  bcoauso  to 
the  body  is  embleraatieji]  of  pariiying  the  soal ;  and  becuisaB 
oondoocs  to  the  bodily  hf-alth,  nnd  virtue  is  the  hrnlth  of  the  i«il 
Hliu  utd  vioeare  its  malady  and  sickness: — udoUuq,  or 


Mtfal 

i 


PBINOB  DP  UROCt,  OK  SOOTTISn  TBIXITAUIA.N. 


S3a 


in;j  wUh  oil:  bbcaura  tlierebjr  we  are  net  apart  and  dodicalotl  to 
Uie  service  niiit  jirii-jthocxl  of  Ibr  Brautiful,  the  Tm^,  and  the 
QwmI: — uid  ruboa  uf  whiU-,  cntblDtno  uf  candor,  purilj,  aud  truth. 
Qu,'.  "Wliat  is  to  U8  the  chief  symbol  of  man's  ulUmste 
^tlemption  and  regeneration  ? 

Jas.:  The  rrRtemiU  supper,  of  bread  vblch  nourishea,  sad  of 

^ioe   which   rofteshes  and    exhiUrat-es,  syraboHciil  of  the    timo 

^hich  tfl  to  come,  when  all  itiankiud  shall  bo  one  grvut  harmo- 

nions  hrotherhood;  and  tcachuig  U8  tbt'si;  gn>at  Ipawma:  that  aa 

^lattfT  chaogM  trer,  but  no  single  aiom  U  umiihilntcd,  it  is  not 

Iklionul  to  suppose  Uiat  the  far  iiobior  soul  daeji  out  continue  to 

f'Xiat  hejond  the  grave:    tbiit   many  thousiiids  who  boTc  died 

bafbre  no  mighi  claim  to  be  joint  ownnrs  with  ourat'Ives  of  the 

particlcit  tbat  oompoae  our  morln!  bodies;  fur  matter  «Tcr  forma 

Hew  oombinatjons ;  and  tbe  bodies  of  the  ancient  dcm),  the  patri- 

•rchs  b<>fore  and  since  the  flood,  the  Icingti  and  common  people  of 

all  ngeSr  resnlv-ed  into  their  constitiK-nt  tlcmcntf,  arc  carried  upon 

the  wind  orcr  all  contincale,  and  coutinuuUv  enter  into  and  form 

part  of  the  babittttionfl  of  new   £ouli,  cnaling   nev  bonds  of 

Bftapiibj  and  brotherhood   bctwwn  each  man  that  Iitm  and  all 

hii  race.    And  IhuM,  in  Iho  broad  n-o  eat,  and  in  tbe  wine  we  drink 

lo-nigbl,iruijf  enter  into  aud  form  part  of  u$  the  identicul  i>articl«fl 

at  matter  tlmt  once  fi>ruu-d  parts  of  the  material  bodies  called 

MoBca,  Confucius,  Plalo.  Sociiites.  or  Jeaua  of  Nazareth.    lu  Lho 

trnMt  MUBc,  we  eat  and  drink  Uie  bodies  of  tJie  dead ;  and  cannot 

that  there  is  a  single  atom  of  our  blood  or  body,  the  owuer- 

ip  of  which  some  otbur  soul  might  not  dispute  with  ur.      It 

tmchM  as  alHu  the  infinite  benu6c8UC«  of  Qod,  who  sends  us  eeed- 

LLtoe  aud  luirveai,  vach  in  ilHHuuvju.  aud  iu»ked  His  Khowen  to 

f»ll  And  Uis  Mun  to  abtne  alike  u|inn  tin-  wil  aud  the  good: 

bt-'etuwing  ujHtu  nsuuBolicittrd  llh  inn luneruble  b]cefiing8.and  aok- 

im'  ""  n-tiirn.     For  then'  are  no  aiigels  elutioiu-d  upou  Hit  u-ulch- 

!i.»ir(  of  creation  to  call  the  world  to  prayer  and  giicrificc;  but  Ho 

iMMtown  lligbi'nctitA  in  Bilenee,  like  a  kind  fri-'ud  whocomeaai  night, 

luid,  karing  hu  gifu  at  the  door,  to  be  found  by  us  in  the  niora- 

io£>  gutM  ijnietlj-  away  and  asks  no  thnuks,  nor  cvnses  liis  kind 

<*i^ciif  for  our  ingratitude.     And  thus  the  bread  and  wine  teach 

■»*  'Jiat  onr  Jlnrlal  Body  ia  no  more  W'r.  than  the  houBc  in  which 

wt»  live,  or  the  garmontd  that  we  wear;  but  the  Soul  ia  I,  the  OXB, 

«cntic«l,  uDcliaugeablo,  immortal  emanation  from  the  Deity,  to 


fitft 


MORAI£  AND  DOOVA 


return  to  God  and  be  forever  li&ppy,  in  His  good  tine;  u  oar 
mortal  bodit^s,  diitsolvirig,  return  to  the  elvmentii  rrom  which  lb/ 
cunu'.  thrir  [Kip(ick-s  coming  and  going  frcr  in  jiiTpclnal  gcattli 
Tu  our  JL-n'i»h  Ditilhrt.-ti.  iWm  suppt^r  isiymbalical  nf  the  ISfcttttr: 
to  the  Christian  Mason,  of  that  eatfu  by  Chriet  aud  hie  DiMnpId 
vhon,  celohratin^  th«  Passover,  he  broke  bf^ad  and  g«re  it  to 
tbcm,  ftnying,  '*Titk«I  eat!  this  is  my  body:"  and  girios  titfs 
till!  cup,  be  «aid,  "  Drink  to  all  of  it !  for  this  U  my  blood  of  the 
Npw  Testament  which  is  slied  for  manj  for  the  reminion  of  aw:* 
thus  ByniltLfiizing  the  perfect  hikrmony  and  union  betwpoi  \m- 
aelf  and  the  faithful ;  and  hie  dcuth  upon  Ihc  croes  for  the  oln* 
tion  of  mnn. 

Thr  hii^lory  of  Mnsnnry  ig  tbe  bi^toiy  of  Philosopbj.  lUnai 
do  not  prvtond  to  set  tltemeelvo^  ap  for  inUnictors  of  the  tiiun 
race:  but,  though  AsmprfMjnccd  and  prcserTed  the  mysl'Ti  -  "- 
eonry  bais  in  Kiirnpi'  mid  Americn,  giTen  regularity  to  i!' 
trinee,  epirit,  and  avtion,  and  (Ic^vclnped  tbe  tuorul  ad^attUBV 
which  mnn  kind  may  reap  tVom  thorn.  More  consistent,  aud  nN* 
eimpU'  in  its  mmU'  of  prucc'clurL-,  it  has  put  an  end  to  ifai-  nutilk 
gorical  p&nthran  of  aucient  mythologies,  and  iiMlf  Ik«dW 
aeipnce. 

Notic  can  deny  that  Christ  taught  a  lofty  morality.  *  Lore 
another:  forgive  tliost^  tbnt  dcepi tt^fully  use  yon  and  pirnccaK 
you:  1)0  pure  of  heart,  noGck,  humble,  conti'Dtal:  liy  not  if 
riches  on  earth,  l>nt  in  lnwvcn  :  submit  to  the  powers  Uvftilly  owJ 
von:  become  like  these  little  children,  or  ye  eannot  bosBTwlf* 
^if  BHch  is  the  Kingdom  of  -Ilcareu:  forgive  the  repentant;  urf 
oast  no  Htonest  the  sinner,  if  yoti  Lou  hurc  sinned  :  do  unto  vtbcfl 
u  ye  would  have  others  do  unto  you :''  «ueb.  und  uot  a' 
questions  of  theology,  were  liie  fimple  and  MibUmc  tcMhiojtt 

The  earlv  CbrieliniiB  foliowed  in  his  footsteps.  The  first  juvaA 
ere  of  lUe  faith  bad  no  thought  of  domination.  Kiitirt'l'  ■""" 
muted  by  his  saying,  that  be  among  (hem  should  be  first.  «k« 
should  *erve  with  (he  greatest  devotion,  they  wrre  bumble,  bwJ* 
est,  and  charilable,  ami  they  knew  how  to  communicate  thi«*pin' 
of  the  inner  man  to  tbe  churches  under  their  direction.  TbM 
churches  wer»"at  first  but  spontjineons  meetingo  of  all  ChriiiiaiB 
inhabiting  tbu  «ime  loculily.  A  pun.*  and  mww  morality,  mmf- 
led  with  religious  eathuaJHHni,  was  lb«  chnracterislic  of  each,uid 
excited  the  admiration  even  of  their  iwrseculore.     Bverrtbing  m 


iiethtfl 

ihrtfM 

-k. 


PBIKCK  OF  XEBOT,  OB  SOOITISn  TBlNITAKIjl^r.  Ml 

in  common  nmong  them ;  tlicir  proport r,  their  jovu,  and  thoir  «ot- 
rowa.  Ill  the  silvnco  ot  night  i]wy  met  for  inBtructton  iind  to 
"  •L.Tihor.  Tbpir  iDVo-E'aalg,  or  fraternul  n-piut*.  ended  theSB 
I  .  ^.  in  which  all  difTirn-nci-^  in  socta)  position  and  rauk  were 
tlDtccd  in  the  presence  of  a  paternal  Divinity.  Their  sole  object 
tnu  to  mftkc  men  better,  t;_v  hriii^^ing  thnm  bach  to  »  f>implc  nor- 
fihip,  of  which  imiroreal  moralitv  was  the  bafis;  and  to  end  Iboae 
Dutricnmsundcniel  mcnfioen  which  everywhere  inumlateil  with 
MchkI  tbe  nlluTB  ot  the  tiuds.  Thus  did  Christianity  n-rurtn  the 
worlil,  and  oWt  thn  toiichings  of  its  fminder.  It  gnve  to  woman 
|ier]»ra]>pr  runk  and  iuflueiico;  it  reguUilcd  domvalic  life;  iind  hy 
tdraittin^  the  bIuvcs  Ui  tlic  lovi-ft-u^ts,  it  by  di-grves  niiticd  them 
ibove  timi  uppruwiou  tiiidir  which  half  of  mankind  liud  gruiinitl 
[or  ag*:t. 

This,  in  its  purity,  as  tiiQKht  by  Chrisr.  himwtf.  vom  the  trne 
iirimiliviiri'ligion,  us  comniunicutc^l  l>y  Ood  to  the  I'strlarchs.  It 
aw  no  new  religion,  btit  the  reproduction  or  the  oldc«t  or  all; 
!lUid  its  true  and  purred  tnonilily  is  the  mnmlity  of  Masonry,  as  is 
the  morality  of  every  creed  of  ijntiiiiiity. 

In  the  lurly  days  of  Chriiituinity,  there  was  an  iiitLiation  like 
tliosc  of  the  Pagans.  Pennna  were  iidmitt^>doii  special  conditions 
only.  To  arrive  iit  a  ftimi'leti*  kntiwlcdgc'  uf  tin-  doclrine,  they  had 
lo  paea  thn'o  degrees  vt  iugtrucltuu.  The  iuitiutes  were  conse- 
ijurtnily  divided  into  three  ola«eea  ;  the  first,  A  uiiitors,  the  second, 
Vattcliumtm,  ta\A  llie  ih\Ty\,  Iht  Faithftit  The  AiidiLorB  were  a 
imt  «if  novices,  who  wei-e  prt-pnrcd  by  certHiii  cereoioniee  and  cer* 
Ibb  tnBlriiotion  to  reeeiTi-  tlic  dogmas  of  Ohrtstt&nity.  A  portion 
H^ieM  dogmas  wns  made  kiii'>wn  to  tlic  Catecbumeos;  who,  after 
pwtieiiliu  piirificutinnB,  received  biiptism,  or  the  initiation  of  tbo 
"^  -■■  Tt,-.i|j(  (^fiivinf  ^neration);  bnt  in  ihe  grand  mysteriM  of  lluit 
i  .  the  ineiLmation,  nativity,  passion,  and  resurrection  of 
UorisL,  none  were  initiiitA'd  but  Iht  Failh/uL  Thc«!  doelrineH, 
Utd  the  celi-hration  of  the  Uoly  Saerarnvnttf,  particularly  Ihr  Kn- 
2harii>t,  were  kept  with  profound  iK'ci'ct'y.  These  m>'8t«ric8  Were 
lUidrd  into  two  {ruxie;  the  llret  etyled  the  Muss  of  tUe  Cntecbn- 
Mvn« :  llf-  8«t)nd,  the  Miisa  of  the  Faithfnl.  The  cekthnilion  of 
:he  Myfct'-'nes  of  Sliibrue  wa^  nl^  styled  a  mast ;  and  the  oeremo- 
nins  tiBtd  Wen*  the  Mmi*.  Tlieiv  were  found  all  the  iiaci'».nient8  of 
the  Catholic  Uhureh.  even  the  lireath  of  conllrniuti  m.  The  Priest 
^  Mithras  promiacd  the  initiates  deliverance  from  aio,  by  oieana 


54S 


H0B\L3  AND  DOOMA. 


of  conrosaiou  and  ItaptUin,  and  a  futura  Mte  uf  hsjipincu  at  xtu^ 
erj'.    He  cck-brotcd  the  obtatiou  of  breud,  irasge  or  the  nta 
tiuiL     The  bupliam  of  nuwlv-tiorii  cliililn-n.fxtromo  uuotiott,< 
ri-*sioii  of  aiiis, — uU  Ijirlongtd  lo  ihe  Mitbriac  nlira.  TUc  ■ 
wiiB  puritii?il  by  n  ep«cic8  of  baptism,  u  murk  wm  itnprcsged  RfM 
lib  forehead,  he  offered  bri-nd  and  water,  pronouncing  certiln  aw 
terious  norrh. 

Daring  (he  persecutions  in  bhc  tarly  ages  tif  Chri&tianitjrt' 
Christians  took  rcfu^  in  thv  vast  calaiwmbs  nbidi  etrctrhvd 
mikE  in  cvi-ry  directiou  audcr  the  cit.j'  of  Rome,  and  «rv  fn[ 
to  hflv«  bc^D  of  JLtmgcitn  origin.    TbcrL>,  amii}  labyrinthine  win 
ing«,  dei'p  cavirus,  bidtkn  chiitnbiL-rj,  chiipt^ls,  and  tombs,  tbe 
seciit<-d  ftigiMTes  fuuud  ri-fuge,  and  there  tht-jperfurtncd  tlict 
monit-s  of  tbe  MystxTii-g- 

Thv  Basitidi-'aii^  u  gi-ct  of  Chrlstiuns  Umt  arose  soon  afUrlbl 
time  of  ili<i  AiHJsLlue,  pmctieed  the  MysUrice,  with  tbe  old  £gjp- 
tiun  legend.  They  Rymlmlized  Osiris  by  the  Sun,  Isis  by  thoXanb 
and  Typhon  by  Scorpio;  mid  warecrjrslah  bturiug  thvso  etolilemv 
as  amulets  or  lalijnians  to  protect  ,tli«m  trum  dangi-r;  Mjwn  wfaitk 
were  also  a  brilliant  stur  and  thu  serpent  Thvy  were  co])icd  i 
the  tulisniKiis  of  Persia  and  Arabia,  and  ^tcu  to  every  caodii 
at  hie  initiation. 

Irensius  tells  us  that  the  !:jimoniflue,  one  of  the  earliest  ledJ ' 
tho  Gnostic*,  hiida  Prit-sthood  of  ihe  Myslvnes. 

ToLtulhau  tells  us  that  tbu  VaU'iitiuiang,  the  most  celebnWi' 
all  the  Gnoetio  schools,  imiUU-il,  or  rather  perverted,  the  M} 
rics  of  Ekiisia.    Ireuteiis  informs  ns,  in  serunil  curtuud  cfaa 
of  the  tnyeteriea  pniotiaed  by  the  Marcosians;  aad  Origro 
much  iuluruuttou  as  to  the  mysteriea  of  the  Opbilos ;  A»d  i 
no  doTiU  thnt  nil  the  Gnostic  sectdlioil  mytrtericsand  an  ioil 
'J'hey  all  claimed  to  possess  a  secret  doctrine,  Ooming   tn  tbML' 
rt-ctly  from  Je*U9  Chral,  diflV-reiit  fititn  that  of  ihe  CoapeUi 
Kpistk-8,  and  HUperior  to  those  commuutcatioust  whidi,  in 
eycfl,  were  merely  exoteric.    This  accrot  doctrine  they  dtd 
CuronutnieuU:  to  every  one;  and  among  Uie  extensive  Bcct«f  I 
itasilidcuns  hardly  one  in  n  thousand  knew  it,  as  we  learn  I 
Ireiueua.    We  know  the  name  of  only  tlie  highest  claas  of  ibiit 
ioiLiatca.      They  were  styled   Sled  or  £l«M  [EftXtHtot],  ttd 
Strangers  to  the  World  [ffVoi  tr  noajd^].    Tliey  bad  at  ltM# 
three  degrees — the  Material,  iho  intellectual,  aud  Uie  iSjnVtf atfl  i 


PniSCE  OP   MEliOy,  on  BCOTTlSn  TniKtTABUS. 


543 


tlic  k-sicr  and  greater  mysteries:  and  the  unmber  ol"  thosa 
rho  nttaiiipd  the  highest  degree  was  ruiite  sniiiJL 

M!i|itiieni  via$  m^e  or  their  triost  im|K>rlarit  ceremoniM;  nud  lliA 
^ilulr-ans  celebrated  the  lOch  of  Jaiiaai'f,  as  tlie  aiitiivertary  of 
hi'  day  oil  aLicli  Christ  wii8  baptized  in  Jordan. 

They  had  t!ie  wremoiiy  of  laying  on  of  hands,  by  way  of  purifi- 
jilion  ;  luxl  thai  of  the  niy&tic  biiugtiet,  eiubloru  of  tbat  to  wbiob 
h*'y  >K'Iiw^>d  ibe  Hcuvdily  Wisdom  would  cue  day  admit  tbcm,  in 
hi-  fnllnens  uf  itiingri  \If\fip(jpa]. 

Their  4X'n?niui)ie8  nvn:  miiph  more  like  thoM'  of  tbv  CbrlirtJanB 
ban  tboMi  ofGreHcB;  bnttbey  mingled  with  Ibem  miicb  that  waa 
Kirrowod  from  ibu  Orient  and  Kgypt:  mid  tiuigbr  ibu  primitive 
nih«,  mixed  with  a  mnltitudc-  uf  funtustie  i-iTors  and  liotinas. 
^plie  didcipLim*  of  tbo  iiccret  was  Ibe  couceidmeiit  (ofimltaiio)  uf 
ipTtaiu  tonetssnd  eoremonies,.    So  aays  ClimeiiH  uf  Aii.'xandria. 

T<)  avoid  ptraeciitioii,  tbe  early  ChriBliiins  were  cnmjiclled  to  nsa 
rrvat  prcraiitiim.  and  to  bold  meetings  of  the  Faltbrul  [0/  iht 
'Inritrffiilil  0/  Faiflt]  \a  jirirate  places,  tiiifler  concealment  by 
lurkuirss.  TUey  aHaimblnl  in  Ibe  oight.  and  tliey  guarded  aguinab 
ho  itltrusiou  of  faUu  brethren  and  profane  jK-rsona,  epics  who 
night  oanM  their  arn-gt.  They  converM-J.  togcibor  fig  unit  iYoly, 
od  Uy  the  uiM,'  of  sj-mbotit,  U-gt  rowans  and  caieitlrojiiiura  might 
iverbeKT;  uid  there  existed  among  them  »  favored  class,  or  Order, 
i-hu  were  ini(i!»lj'<I  into  wruin  mystt-riea  which  tbey  were  bound 
ij  foKmn  jiromiec  not  to  disclose,  or  even  courerw;  about,  except 
rlth  such  as  hod  received  Ibem  under  the  aame  sanction.  They 
il'i-<l  Urdhrfn,  the  faithful,  Sfftcardi of  the  ift/ateriestSu- 
^^  'iflftitu,  Derotetii  0/  the  Secret,  and  AncnrTECTS. 
B^  the  Ifuraretiia,  attributed  to  St,  Dionysiua  tbe  Areopagite, 
Itr  flrsl  Ririliupuf  Atheiit),  tbe  tradition  of  tbe  eaorami'iit  i^  said  to 
latd  l»ei'U  divided  into  three  degrees,  or  gradea,  f/uri^caliott,  iniiia- 
^ot).  nnH  accomjiiii'Iiitnut  or  pfrfittiaa  ;  and  it  meulions  al»0,  as 
■A  iif  the  cerenmiiy.  tfie  bn'ntjirit}  ia  siijhl. 

^frUe  Apoetulic  Cuii^titiilious,  utlribuU'd  to  Olemons,  Bisbop  of 
^ke,dfficri))othc(!arlyohRrcb,and  sa.y:  "ThcM  rc-gnlntionK  must 
>?ao  aceuuiit  he  oommnnifliiled  to  all  Rort^  ofpersomi,  l)ecaaae  of 
lie  injiiterirf  cmtnined  in  them. "  They  gpeak  of  the  Ueaoon'a 
Lniy  lu  Voop  tbe  doom,  that  none  aninitiated  should  enter  at  tbo 
(Miarii,  or  doorkeepers,  kepi  guard^and  gave  notice  of 
^-:  t-^Ji;  of  prayer  and  chureh-iisst-mbliea;  and  aluo  by  prirato 

3J 


641 


SOBALS  AXT>  noijitx. 


wgiial,in  tiinc?orporsrcution,gsTat)otioo(o  Uiose  vithiDitornsljfe 
tbem  to  avoi<j  danger.  The  mj-iUrioe  were  opeo  to  the  t'^dtUt  ifi 
Faithful  only ;  and  iio  siK'Piators  wrv  allowed  a^  the  ctimmunifl 

Tertulliaa.wboilk'd  aboiitA.  D.  216,sav«  iu  his  J^foyy:  '-Nfl 
are  admitkd  to  the  religions  inT;it«r!cs  vithunt  an  oath  »r  i 
Wc  appeni  tu  yuiir  Tlintcia^n  and  ElL-nsiniiO  tnrH  'tics :  and  nl 
^teciiilly  bound  to  this  caiilioa,  because  if  nv  prove  fiuthlMM 
shoitld  not  onlj  provoke  Heaven^  but  drav  upon  onr  bcadi ' 
utmost  rigi^r  nf  human  di^pleusnre.    And  ahontd  stmngm 
lis?    They  know  uolliitig  Init  by  report  and  hearsay.    Far 
ye  Pruriuie!  is  the  prohihitlun  frum  all  holy  inyiiteri«L'' 

Clemens,  Itislio]!  uF  Aloxitndria.  Itorn  nlxiiit  A.  D.  101,  UT!t| 
bis  Strumata,  Ihiil  he  cunnut  eTtplnin  the  mysteries,  iKsrantvl 
should  thereby,  according  to  the  old  proverb,  put  a  sword  tvtol 
hnnd?  of  a  c^liild.     Ilr-  FivqiionUy  c*Mnp«n.'g  (ho  Iii«cipline«f  j 
Secfpt  with  the  heulhen  Mysteries,  u  to  thdr  inteniul  and 
ditP  wisdorQ. 

Whenever  the  early  Cliristinim  happened  to  be  in  comptn;^ 
strangers,  more  proiierly  lernii>d  (M  Profane,  they  never  tpflfcii 
tlieir  saciuineuts,  but  indicated  to  one  auother  what  they  toctaV 
by  means  of  svniboU  and  secret  watch  words,  dieguia-dlytwwliibj 
direct  eomumriicatioQ  of  mind  will)  luiiul,  und  hy  trnigniaa. 

Oiigen,  bom  A.  D.  134  or  I3:>,  aOBWeriog  Cehng,  who  hadol 
that  tlicChristianshadacorireiLleddoclrine^aaid:  "Inaamncbaif 
egsential  and  iniporlaiil;  doctrines  »nd  principles  of  t'ht 
areopenly  taught,  it  'u  foottah  to  object  that  thtrc  urr  other  i 
that  are  recondite;  for  this  is  cvmrnon  to  Christian  difci} 
thnt  of    ihoKG  ph iloeupherti  in  whose  tcai-hing  Bomc  tbii 
exoteric  and  some  esoU-ric :  and  it  is  enough  to  Wf  Uiat  il  "* ' 
with  some  of  the  diseiplcn  of  IVthiigora*." 

The  formula  which  tlio  primitive   church    prononnced.i 
moment  of  celebrating    its    tnyalcricB,  was    Ibis:  "I>epUtij 
Profiknel    Let  the  Cat^'chnnicne,  and  thoae  who  have  not 
admitted  or  initiated,  go  furili," 

Archelnns,  Bishop  of  Ca«cani  in  McMpolamio,  who,  in  tbi 
278,  cnnduetcd  a  controversy  with  tlie  Mauichawii^,  Mtd : 
mystcriee  therhiirch  now  communicates  to  him  who  has  pi 
through  the  intruduclory  degree.    They  art  not  explained  loi 
tientilee  at  all;  nor  are  they  tatight  oponly  in  thc^  hearing o(Cl 
ehumons;    but  much  that  is  spuken  is  in  diiigai«ed  Uerou, 


?BU(CB  OF  MBUCT,  OS  SCOTTIBB  TBIXtTABUN. 


6t5 


Faitlifiil  [Tftaroi],  who  poasew  the  knowMgf,  mnj  l>e  slill 
nformcd,  and  ihote  vrlio  uro  not  aoquuintvd  nilh  it,  mar 
ettlll;r  no  disad  ran  luge." 

Cvril,  Biiihop  iif  Jt-niBulem,  was  bom  in  the  j«ir  315,  and  died 
in  3SC.  la  \>i»  Cate^hexix  h«  sa\» :  **  The  Ixird  Bjjake  in  paruhkiS  tu 
his  Itcarert  iu  geufnit ;  bnt  to  his  discipW  he  nxpUiim'd  in  prirnte 
ttv  iHirnltk'S  and  alltgoriod  wliicb  lio  spoke  in  pabltc  The 
splcndiir  cf  ylorj'  is  for  those  who  urr  early  ciiligbtcm-d ;  obocuritjr 
and  dtirkDt'a4  aro  the  portion  of  the  nubclicrcrs  nnd  i^oraut 
Just  8a  thp  church  diseoTcre  iU  mystcriM  to  thoM  who  have 
uHviinoed  beyond  the  cloM  of  CAtcchumcos:  we  employ  obscure 
tr-rmi;  with  others." 

Su  basil,  \\w  GroAt  Bishop  of  Cfi^gareiifborn  in  the  year  320,  and 
dying  iu  thf  rear  3.0.  eays:  "We  i-ect-ive  Ihc  dogmas  tnuiemittcd 
to  HS  hy  writiiig.  and  those  which  bare  descended  to  na  From  tho 
Apoatlcs,  beunith  the  mystery  of  oral  Iraditioii :  fors^vcnkl  thitigfl 
huTo  («■.-»  liiiiuK-d  to  ti  j  withont  writiiij?,  tost  the  Tulgar,  too  famil- 
i%T  with  ottr  dugmiL'i,  Kliould  low  a  diif  respect  for  Ihom,  .  .  .This 
b  what  thi?  nniuitiatcd  art;  not  iwrniiU4.>d  to  i-outomphitc;  uiid  how 
sliould  it  evrr  be  projier  to  writf  and  circulate  among  the  people 
au  accouDi  of  tlu-m?" 

Su  Gregory  N'tuiian»:ii,  Bishop  uf  Constantinople,  A.  1>.  379, 
fltTB :  "  Vuu  liuvfi  heard  as  mucli  of  the  mystery  as  wo  arc  allowed 
1*1  flpi-afc  lijwnly  in  the  cars  of  oil;  the  rest  wiU  be  commii- 
niratod  tn  yon  in  private;  and  that  you  mnet  retain  within 
jourwi'IC  .,..  Onr  mysteries  are  not  to  bo  made  known  to  stran- 
BorB." 

St,  Ambrose,  Archbishop  of  Milan,  who  wa«  bom  in  ;{40,  and 
cliitl  ill  393,  nays  in  his  work  De  M^sitriU:  "  All  the  mystery 
tthould  hi;  kept  ivjiiwrtled,  guarded  l»y  faithful  silence,  lest  it  should 

fcx>  inoneidcratoly  divulged  to  the  cars  of  the  Profano It  ie 

rwt  given  to  all  to  eoutcmpUt*  the  depths  of  onr  mysteri*a. . . . 
t  hat  tiicy  may  not  Iw  Bn'>n  by  thuiM!  wlin  on^zbl  not  to  behold  them ; 
I  tor  rtcfivixl  by  those  who  cannot  preserve  them."  And  in  another 
i^ork:  "  lie  dins  ugain-'it  Cod,  who  diTiilgc«  to  the  nnworthy  Ihe 
-'-!  cuntidod  to  him.    The  danger  is  not  merely  in  violating 

Mit  ill  t^'lling  truth,  if  he  allow  him&df  to  give  bintsof  them  to 

tho*  fnim  whom  they  ought  to  be  conceulpd Beware  of  ca«t- 

rU  iMffon*  swjup! Every  mystwry  ought  lo  be  kept  secret ; 

~  Jt  vifocc,  to  be  t'overed  over  bysileiice,  le«t  it  ^ould  rashly  b<i 


54« 


uoKAia  Asn  rjOGMA. 


I 


»i 


divulgwl  to  the  ears  of  the  Profane.     Tiikc  heed  that  m  lUni) 
iQcautiously  reveal  the  mjsterifls!  " 

Sl  A1]gll8^ille,  ItUliop  of  Ilijipo,  who  vas  bom  in  347,  anddini 
in  430,  iays  in  oiit-  of  hia  ducuiirsL-fl:  ''  ITaving  lUsmisiied  tbtCal- 
ucliunieii^,  ivc-  have  rctaini^  you  only  to  be  our  licnrers;  becaiucbe- 
Bidos  tlioso  thiii^  which  belong  to  ttti  Chrietiaiu  in  commou,  vc 
now  to  discoiiree  to  yon  of  sublime  mystories,  which  nott 
qunlilivd  to  heiir,  but  those  who,  by  th«  Master'^  Tuvor,  »n 

liartjikcrji  of  them To  have-  taught  Ihi-m  opfuly,  wouldhw* 

bei-n  to  betray  iWm.'*  And  he  refers  to  tlie  Ark  of  the  CotwueU 
tind  Hiys  thttt  it  »ignified  a  mystery,  or  secret  of  Ood.  iihiu]u«nl 
over  by  the  chcrubims  of  glory,  and  huuorcl  by  beinp  reilnl. 

at.  Cliryeostoiii  uud  St.  Augustine  speak  of  initiation  mon 
Sfly  times.     Ht.  Ambrose  wriltts  tu  lUuse  n-hu  ure  jniliulal; 
iiiitiation  waa  nut  merely  baptism,  or  admissiun  into  tlw  cburdw 
but  it  referred  (o  iuitiatiua  into  the  mydtcriea.     Tu  ibe  ba|iti 
and  initiated  tbe  myeteriea  of  religion  vera  uuveiled;  tliry 
kept  secret  from  the  Catcchiimens;  who  were  i>enuiltcd  t* 
Uie   Scriptures  read  and    tlio  ordinary  discourses  deliTered, 
which  tba  raj'«ti«riee,  reBorved  for  the  Faithful,  were  never 
uf.     Whi^n  the  tH^nricea  and  prayers  a'ere  ended,  the  Oat«ci 
and  BpeetatvTS  all  withdraw. 

ChryiFOiitoiD,  Uiiibop  of  Constuiitiuoplc,  vm  born  in  954,  tU 
died  iu  417.  Uc  says:  "  I  wish  to  sptak  openly  :  but  1  dare  wt 
on  necount  of  thow  who  are  not  initiated.  I  shall  ihen>ri)r* 
myself  of  disguised  terms,  dincouriiitig  in  a  shadowy  mannvr. 
Where  tht*  holy  tny«teries  are  celebrated,  wo  driTe  away  all  n 
itiati?d  persons,  aiiid  then  close  the  doont.'^  Ue  mentions  the 
matinns  of  the  initiated  ;  "  which,"  bo  says,  *- 1  bere  pass  Ota 
silence;  for  it  is  forbiddcQ  to  disclose  snch  ihinge  to  the  Fiofi 
PtiUadtus,  in  bis  life  of  Chrysostom,  records,  as  a  great  on' 
that,  a  iTiniuU  having  been  ciciled  agaiiiBC  him  by  bis  si 
they  forced  thtir  way  into  the  penelraUa,  where  the  nninl' 
beheld  what  was  not  proper  for  them  to  hch'  ;  and  Ch 
mentNue  the  same  circumstance  in  hie  cptetic  to  Pope  Innootnt 

St  Cyril  of  Alexandria,  who  was  made  Bishop  in  411,  and  to* 
in444,8ay8  iu  bis  7th  Buok  againgt  Juban:  "These  m; 
are  so  profound  and  bo  exalted,  that  they  can  bo  comprvheiided.* 
those  only  who  are  enlightened.     I  shall  not,  tlieneforv,  attenjit' 
ipeak  of  what  is  so  admirable  in  them,  lest  by  diaooTcriog 


acchL 


rniKCE  OF  UERCYi  OR  SCOTTISH  TBINlTAHtAX. 


S47 


tlic  nninilioEtfd,  I  should  oflL'nil  ftgainRt  tfat;  injnnction  not  to  give 
Thai  is  hoi;  to  Miv  impiirv,  ngr  cast  pearls  heforv  such  as  cannot 
r^uuti.-  llii.'ir  Worth I  FihouM  eay  miicli  morv,  if  I  were  not 

«ii(I  of  l«iiig  heard  bjr  Ihoso  Tho  ar«  uoioiliated :  because  men 
a[it;  toilt'ridv  vliat  tlioy  do  not  imdorstaiid.     And  the  igiiuruDl, 
„^„  l>(>itig  uware  of  llic  woaknoss  of  their  minds,  ooDdonui  wUul 
}ej  onght.  mngt.  ti»  venenitp." 

,  Thcodorct,  Bishop  of  Cvropolis  in  Syria,  vas  boni  ia  3S3,  and 

Bishop  in  4!20,    In  one  of  his  three  Dialogues,  coik-d  llie 

italtle,  tie  inLro<lncieB  Ortkadoxus,  speaking  tliua:  ''Ansirer 

if  yoa  jilease,  ia  royalical  or  obsoare  terms:  for  perhaps  there 

Bomr?  i>t'r*ins  ]ire*'nt  who  ftrenotioitiiupd  intotIi.>  mTstpries.'* 

Liid  In  liis  {la'fueeto  Rxt-kii-l,  tnunngiip  the  iu^oivi  dJS(>i]>l:neto  tlie 

(vmmcncentpnt  of  the  Christian  era.  be  says;  "TkeM  uiyBterica 

arc  so  uiigtist,  thai  we  uught  Ui  kc«)i   tbcta   with   the  gniateet 

caiitiuu/' 

Miniidus  Fdix,  an  omiiieot  lawyer  of  Hume,  who  lircd  iu  213, 

;i  di'fpnci'  of  Christianity,  nays:  ■*  Miitiy  <if  them   [the 

J  know  i>iiph  Qtbor  by  tokens  und  signs  {noti»  rl  iatiigni- 

^»),  and  tbey  form  n  fnei)d.>ihip  for  each  olbur,  aimoit  before  they 

tme  acqimintMl ." 
Tliu    l^liii  Wonl,  tegiftra,  originullj  mmnt  a  squuru  piocu  of 
wood  or  etunc,  nscd  in  making  teseclat^  pavcmcDto ;  nrivrvrard  a 
^bli-t  on  whiob  aiiythiiij^  wm  nrilton,  nnd  tbl-a  a  cube  or  dio.    Its 
JOS*  gcncrnl  u^e  was  (o  dcsignaf*  a  piece  of  jnt-tnl  or  wood,  aqtiaiv 
aliap«,  CI)  ifhicb  the  vatchword  of  an  Army  ira«  ingoribed ; 
iDuop  ti'sspra  came  to  muan  the  walcliwyni  itwlf.     Tbt'.re  was 
Ml  a  tfMjttrn  liogjtiliiliM.  whitb  vtis  a  inccc  of  wood  cut  into  two 
IU  a  iiledgevf  friendship.     Bnch  party  kept  onenrtha  {inrts; 
nd  thrvewiiri?  miitUfl  fidc-lity  by  Jnpttor,    To  break  Ihv  tfatfra 
ci'ii'iid-ivd  a  dissolution  of  the  friendship.    The  early  Chris- 
101  nsivd  It  US  u  Mark,  the  watobword  of  frieiidsbip.     With  them 
.  g^ncmlly  in  th<>  abap(>  of  a  finfa,  and  rondo  of  bono.     On  its 
IS  iiiMTibtil  tbw  wurd  fx^os,  a  fiab,  the  initials  of  which  njp* 
Jv«fnt*Hl  tlin  Greek  words,  fr/cfofrs  XpiiXTOi  Btov  Ti'of  Smr^p; 
JM^MUM  Vhritt,  the  Sou  of  (foil,  the  Sarioar. 

W^au  Angnetinc  (  do  Fuh  ft  Symholif)  says:  '^  This  is  th«  faith 
S^Hich  in  a  few  words  i*  given  (« the  Novic^m  to  be  kept  by  n  symlwl ; 
Ith^Sft  R'w  wonlsiirc  known  to  all  the  Kaitbfnl ;  that  by  belieinng 
ic!y  may  bo  submissive  to  God;  by  being  thus  submissive,  tbey 


M8  MORALS  AND   DOGMA, 

may  live  rightly  ;  by  living  rightly,  they  may  purify  their  hearts    ^at; 
luid  vith  a  pure  lit^art  may  understand  That  they  belieTe." 

Maximas  Tauriuus  ^^ys:  "The  tessera  is  a  symbol  and  Big  ^aOpi 
ty  which  to  distioguisb  betweeti  the  Fuithful  and  the  Profane."  ' 

There  an- Mrfc  Dogrt.-ei  in  Blut;  Masonry;  and  in  addition  totlnf^a 
two  wurds  of  two  gylla)jli.'s  t?acb,  embodying  the  binary,  thr&^^^ee^ 
of  three  syllables  each.     There  were  three  Grand  ilastera,  the  tn^^wa 
KingB,  and  Ehir-Om  the  Artificer.  The  Candidate gama  admissio«^:j»n 
by  three  raps,  and  three  raps  call  up  the  Brethren.    There  are  thrE:»»— ee 
principal  officers  of  the  Lodge,  three  lights  at  the  Altar,  three  gat^^^-ea 
of  the  Temple,  all  in  the  East,  West,  and  South.     The  three  Ugh^    ^ts 
represt-nt  the  Sun,  the  Moon,  and  Mercury  ;  Osiris,  lais,  and  HoruE 
the  Father,  the  Mother,  and  the  Child  ;  Wisdom,  Strength,  an 
Beauty ;  Hakamah,  Biuah,  and  Daath ;  Gedulah,  Gebnr&h,  and  Te| 
areth.  The  candidate  makes  three  circuits  of  the  Lodge :  there  wei 
three  assassiasof  Ehir-Om, and  he  was  elain  by  three  blows  wbil      -It 
seeking  to  escape  by  the  three  gates  of  the  Temple.     The  ijiii  iili        ' 
tion  at  his  grave  was  repeated  three  times.    There  are  three  diri^B^ 
ions  of  the  Temple,  and  three,  five,  and  seren  Steps.    A  iiasb^^st 
worbs  with  Chalk,  Charcoal,  and  a  vessel  of  Clay ;  there  are  thr^^s* 
movable  and   three  immovable  jewels.      The  Triangle  appear=^^ 
among  the  Symbols :  the  two  parallel  lines  enclosing  the  circle  ar^— ^* 
connected  at  top,  us  are  the  Columns  Jacliin  and  Boaz,  symboli^^^" 
ing  the  equilibrium  Which  expkins  the  great  Mysteries  of  Xatur 

This  contiuuiil  re-production  of  the  number  three  is  not  accides 
tal,  nor  without  a  profound  meaning:  and  we  shall  find  the  sam^^^' 
ropeiLted  in  all  the  Ancient  philosophies. 

The  Egyptian  Gods  furnicd  Triads,  the  third  member  in  eac"^^'*' 
proceeding  from  the  othtr  two.  Thus  we  have  the  Triad  of  Thebes—'**' 
Animi,  Maut,  and  Kharso;  that  of  Philae,  Osiris,  Isis,  and  Horu^^^» 
tiiiit  of  Elephantine  and  the  Cataracts,  Neph,  Sate,  and  Anonke. 

Osiris,  Isis,  and  Horus  were  the  Father,  Mother,  and  Sou;  th 
latter  being  Light,  the  Soul  of  the  World,  the  Son,  the  Protogouo- 
or  First- Begotten. 

Somutimes  this  Triad  was  regarded  as  Spirit,  or  the  aciim  Prin- 
ciple or  Generative  Power;  Matter,  or  the  Passive  Principle  cm 
Productive  Capacity  ;  and  the  Universe,  which  proceeds  from  th^-*' 
two  Principles. 

We  also  find  in  Egypt  this  Triad  or  Trinity ;  Ammon-Ra,  th  s  Cre— -*^ 
ator;  Osiris-Ita,  the  Giver  of  Fruitfuluess;  Horus-Ba,  the  Quellel*  "^ 


pniKCR  or  MEttCT,  OR  ftcornsii  tkimitabiam. 


6*9 


^Idght^  ayml>o1iz«d  br  th«  Summt^r,  Autiim:i,  und  Spring  Sun. 
For  the  EgvptiaoM  had  lMit  threu  Seasons,  tlie  three  giite«  of  the 
Ttmplf ;  und  on  account  of  the  difli'mit  cfTccts  of  the  Sun  on  tbuae 
tJitvc  SeAdun^.  tlic  Dvity  ujipciirs  in  thow  tlirea  rorni& 

The  Ph«rnicii»n  Trinity  was  Ulomos,  Chuwroa,  and  the  Egg  out 
ofirliiHi  thi!  Univrrse  jiwoofdwl. 

The  Cliaidwin  Triad  consislcd  of  Bel,  [the  Pnrsian  Zorvana 
Akh<.'niniiJ,OroniiiMki^nnd  Alirimiin;  the  Good  and  EtII  Principle 
alike  Diitflowing  from  the  Fiithcr.  by  their  Miiiilihritim  and  altt-rna- 
titig  prrfKindimnccto  produce harinaiiy.  Each  was  to  rule,  in  torn, 
forc<|n»l  periods,  nntil  GtnUly  the  Eril   Principli:  shouhl  itiulf 


:  .  .  '  i iiU-aii  and  Persian oracke of  Zoroait^^r  give  as  tfas  Tiiodr 
Vint,  Light,  and  Ether. 

Orphciiii  ccleljratfs  the  Triad  of  PhuDt'S.  Onianos.  and  Kronos. 
('orry  aayi  tbe  Oridiic  Trinity  consisk-d  of  Mi-lis,  Phani-s  and  Eri- 
utpottn^:  Will,  Light  or  Lovf,nnd  Life    Aniiailaus  makes  it  oonsiat 

KJIIetis,  Ews,  and  .'Eih^r;  Will,  LoVf,  and  Ether.     PIi'.-peycideB 
8yn>s,  of  Fin.*,  Wiitor,  and  Air  or  Spirit.     In  the  two  forinur 
We  readily  recogniso  Osirie  and  Isi^  the  Siiii  and  the  Xile. 

Tilt'  llin-*  first  of  the  Pi-rsiaii  Ainshajpatuls  won?  Rmiuan,  ths 
IjoixI  of  Ltuirr;  ArdilK-he^t,  the  Loni  of  Fiut;;  and  Sharin-r,  the 
bird  of  SrLGKiKiB.    These  at  once  lead  ns  luaok  tn  thn  Kahala. 

PInl'.  :'*  The  better  and  diviner  iiitlurocoiieist*  of  lliree; 

Uie  III'  i ...  ('.  A  that  which  exi;u  witliiti  lUv  Intellect  only  ma 
yet),  and  Matter;  to  XotfToi  midT^;;,  nnd  that  which  jirociH-d* 
^rum  Lhi-M-.  wliiili  Ihe  Greeks  call  Ku^inos:  of  which  Plato  calls 
ihv  Inti-lli^nlik,  tho  Idi-a.  thv  Bxeinplur,  Ihe  Fulher:  Matter,  the 
il(«]ther.lheNurec,aud  tburecuittadu  and  place  of  ^iicration  ;  and 
'ii^-  Is-iiie  of  tlieae  two,  the  Offspring  and  OenesiB." 

TIm!  Pylhag«renii  fn»j;iiicHtd  siiy  :  ■■  Therefore,  before  the  Ileareii 
'«■«  made,  there  exisunl  Idea  und  ^fatter,  and  God  the  Deiuiourgos 
**^"rkiiiaji  or  iwtive  int-triimenl],  of  tho  former.  He  made  the 
«-*rld  ont  of  maitrr,  jwrfi'ct,  ouly-hegotlj^u,  with  a  sonl  nnd  iiitel- 
«st,  and  oonatilulM  it  a  diTiiiily.*" 

i'lalo  gives   118  Tliongbt,  the  Father;    PrimitiTc  Matter,  tlia 
^Jihur;  and  Kosnioa,  the  Son,  the  issue  of  the  two  Principles 
iinoa  is  ihe  imsouled  UnivcrM;. 

Ir'ilh  the  later  Platontfits,  thu  Triad  wad  Potency,  Intc.llrcl,  ai>d 
Irit.    Philo  r»pK£enU  Saachoulutho's  asFirc,  Light,  and  Flame, 


550  HOBALS  AND   DOOMA. 

the  three  Sons  of  Genoa;  but  thia  is  the  Alexandrian,  not  th 
Phoenician  idea. 

Aurclius  saya  the  Demiourgos  or  Creator  is  triple,  and  the  th 
Intellects  are  the  three  Kings:  Hewhoexlats;  He  who  posse 
Ho  who  beholds.    The  first  ia  that  which  exists  by  its  essence;  t 
second  exists  in  the  first,  and  containa  or  posseases  in  itself  tl 
Universal   of  things;  all  that  afterward  becomes:  the  third 
holds  this  Universal,  formed  and  fashioned  intcllectaally,  and 
having  a  separate  existence.     The  Third  exists  in  the  Second, 
the  Second  in  the  First. 

The  most  ancient  Trinitarian  doctrine  on  record  ia  that  of  tk.-ne 
Brahmins.  The  Eternal  Snpreme  Essence,  called  Parabrahs  —A, 
BuEHM,  Paeatma,  produced  the  Universe  by  self-reflection,  anziMd 
first  revealed  himself  as  Brahma,  the  Creating  Power,  then  .^»» 
VlsllNL",  the  Preserviiiff  Power,  and  lastly  as  Siva,  the  Deslroyi^"^ 
and  Renovating  Power;  the  three  Modes  in  which  the  SupreiK:^^M 
Essence  reveals  himself  in  the  material  Universe ;  but  which  bocm*" 
came  to  be  regarded  as  three  distinct  Deities.  These  three  Deiti  ^^8 
they  styled  the  TiiiMCRTr,  or  Tkiad. 

The  Persians  received  from  the  Indians  the  doctrine  of  tlr^e 
three  principles,  and  changed  it  to  that  of  a  principle  of  LiftrVi 
which  was  individnalizcd  liy  the  Snn,  and  a  principle  of  Deaf^^it 
which  WHS  symbolized  by  eolil  and  darkness  ;  parallel  of  the  mor-;^' 
world;  and  in  which  tlie  continnal  and  alternating  Btruggie  t^ -*" 
tween  liglit  and  darkiies:^.  life  and  death,  seemed  but  aphasec^^f 
the  great  strnfjglo  between  the  good  and  evil  principles,  embodie — ^ 
in  the  legend  of  OiiMuzD  and  AliulMAN'.  MiTURAS,  a  Modii-^" 
reformer,  was  dcilied  after  bis  death,  and  invested  witi)  the  attr  '" 
bntes  of  the  Snn;  tlie  difffrent  astronomical  ^phenomena  beii:^^S 
Hguratively  detailed  asactnal  incidents  of  bis  life;  in  the  samema^^*** 
ncr  as  the  history  of  Bl'DDIIa  was  invented  among  the  Hindus. 

The  Trinity  of  the  llindtis  became  among  tiie  Ethiopians  an^«^^ 
Abyssinians  Nepii-Amon,  PHTnA,and  Neith — the  God  Creatoi 
whose  emblem  was  a  ram — Matter,  or  the  primitive  mud,  sj 
bolized  by  a  globe  or  an  egg,  and  TuotjOHT,  or  the  Light  whic. 
contains  the  germ  of  everything;  triple  manifestation  of  one  an»  -^^Z. 
the  same  God  (Atbom),  considered  in  three  aspects,  as  the  creaiit'-^ 
power,  goodness,  and  teisdom.    Other  Deities  were  speedily  in*^*^ 
vented  ;  and  among  them  Osiris,  represented  by  the  Sun,  Isis,  hi*  ■*^ 
wife,  Ity  the  Moon  or  Earth,  Typhon,  his  Brother,  the  Principl -t  *^^ 


PRIKCE   OP   MERCT,   OH   SOOTTISH  TKINTTARIAX. 


651 


ot  Evil  ftu<l  Dftrkucss,  wlio  was  the  son  of  Oeiris  and  Isis.  And 
the  Trinity  of  Osiiiis,  Ibis,  iiinl  HoRl's  hetame  iiii()seqnently  the 
lief  (JoiU  niid  objccU  of  worsiiip  of  llio  Egypliiins. 
Tlie  ancient  Etrnircans  (a  nice  tluit  etni  jfrnted  from  the  Rhtctlaii 
into  lijly.  along'  whiise  roiito  fvidtncRS  nf  thdr  mi^iiliQii 
iTcbcfn  discovered,  and  whose  larignugc  tioiichiivcyt't  succrpdrd 
raujiiig)  ackoowk-d^d  ouljr  onu  Supromc  Uodj  but  they  had 
'ItnigM  for  his  ditfcrent  attri)>iit4>i4,  und  temples  to  thoeo  imuges. 
Sub  towo  had  om?  N'titioniil  Tpmple,  dedicutod  to  the  throe  grout 
MtributM  of  God,  Strkngth,  Richks,  and  Wisdom,  or  Tina, 
Ttiha.  and  Mintrra.  'I'hc  Nftlioiiiil  Deity  was  always  n  Triad 
andtr  oue  roof;  atid  it  was  tlie  same  in  Egypt,  where  oue  Supremt* 
G«d  alone  vas  acknowledged,  but  was  worshipped  as  a  Triad,  with 
diff«t¥nt  names  in  each  dilfei'ent  liooic.  Each  city  iu  Etniriu 
nigbt  have  as  many  goda  and  gates  and  tempU'S  as  it  plenscd ;  but. 
[  tkiee  tacrcd  gates,  and  one  Temple  to  three  Divine  Attrihiit^s,w<>rc 
[■bU^ttory,  wherever  Ihe  laws  of  Tagea  (or  Taiitit  or  Thoth)  weiv' 
iMieiTed.  The  only  gate  that  remains  in  Italy,  of  the  olden 
tint,  niidestroyed,  is  the  Porta  del  Cirno  at  Volterra;  and  it  ha-s 
«|»o  it  tht  thr«*  heiulfl  of  the  three  National  Divinities,  one  upon 
^tliB  keyetone  of  it«  mngniflcent  arch,  aud  one  above  each  side- 
hl. 

Tlw  Biiddhistii  hold  tlintthe  (rod  Sakya  of  the  flindOs,  called 

[ibOejIoii,  fiAi'TAMA,  in  India  beyond  the  GangM,  Komosako- 

tKui,andin  China,  Ciit-kia,  or  Fo.  constitnt^d  a  Trinity  [Tbi- 

|>irxA),  of  Hocdihia.  Puahma,  and  Sakoa,— Ai»/eWiVfncft,  I>ato, 

Wniott  or  llann'my. 

Tlw  t'hiiWM  SaWans  represented  the  Supreme  Deity  n»  coni- 

|of  CliA.vG-Ti,  tho  ,^«j)JTHi«  i?owrnji»;  Tien,  the  /fratntu ; 

Pao.  till'  i'nirenal  Supreme  Rtason  and  Principlf  of  Faith  ; 

i  tlioL  from  Oliao^,  an  imnientiH  jilvnce.  an  immoosnrnble  void, 

Ntfcoul  [«'rci'|i{ilde  furiiii^,  alone,  infinite,  iiiunutablv,  moving  in  ii 

[^Mi>  iu  illiiiii(abl>>  epac-,  wilhoiil  ehiing^'  or  altemliuu,  when  vivi- 

hj  the  Principle  of  Truth,  imned  all   Beinge,   under  the 

ice  of  Tao,   Principle  of  Kjiith,   who  prodiieed  one,  omp 

[IndtirMj   two,    two    produced    thre*,    and     tlirw*    produc<'d    all 


The  ScIaTono-Vcndcs  typified  the  Trinity  by  the  thrre  heads  of 
fteiiod  TltlfiUAV;  and  the  Prticzi  or  Prneeiane  by  the  Tri-nne 
0«l,  Pebkoun,  PtKOLLOS,  and  PoTRiMPOB,the  Deities  of  Lighl 


\ 


55i  MOBALS   AND   DOGMA. 


ftDtl  Thunder,  of  Ileli  and  thu  Earth,  its  fraits  and  animals:  ■— ^  t1 
the  Scundinaviuns  by  Odix,  Fuea,  and  Thor. 

In  tlie  Kabalah.  or  the  Hebrew  traditional  philosophy,  the  I    -»-«  . 
finite  Deity,  beyond  the  reach  of  the  Human  Intellect,  and  with*-     t«.t 
Name,  Form,  or   Limitation,  was  rcprAoiited  as  developing  Hi»: — w~w. 
icM,  in  order  to  create,  and  by  selt'-I imitation,  in  ten  i^manations       or 
out-flowings,  called  Sephiroth,  or  rayi.    The  first  of  theee,        in 
the  world  Azilctii,  that  is,  within  the  Deity,  was  Kether,  or  t  In  e 
Crown,  by  which  we  nndersUiiid  the  Divine  Will  or  Potency.  N^=:  3ct 
came,  as  a  pair,  Uakehah  and  Bainah,  ordinarily  translat^o^d 
"Wisdom"  and  "Intelligence,"  the  former  termed  the  Path^e  ■», 
and  the  latter  the  Mother.    Hakemah  is  the  active  Power     -oi 
Energy  of  Deity,  by  which  He  produces  within  Himself  Intell^s^^*- 
tion  or  Thinking :  and  Bainah,  the  passive  Capacity,  from  whics  J»» 
acted  on  by  the  Power,  the  Intellection  flows.     This  Intellec[i«3ii 
is  called  Daath  :  and  it  is  the  ■'  WoRu,"  of  Plato  and  the  Gnosti®^  i 
the  vmitlered  word,  within  the  Deity.     Here  is  the  origin  of  tl»® 
Trinity  of  the  Father,  the  Motlior  or  Holy  Spirit,  and  the  Son    or 
Word.' 

Another  Trinity  was  composed  of  the  fourth  Sephirah,  Ge>'C7- 
LAH  or  KuASED,  Benignity  or  Mercy,  also  termed  Father  {Ahi^'y  J 
tlie  fifih,  GEBrRAH,  Severity  or  Strict  JusUce,  also  termed  tt*® 
MoTUEit  (Iiiiiiia) ;  and  Ilio  sixth,  the  Sox  or  Issue  of  these,  Tip::^^" 
ARETH,  Beauty  or  Hariiwmj.  "Everything,"  Rays  the  Soha^  ^^» 
"proceeds  uccurding  to  tlie  5Iystery  of  the  Balance" — that  is,  t'^ 
the  equilibrium  of  Ojiposites:  and  thus  from  the  Infinite  Mer^^J 
and  tlie  Infinite  Jnslice,  in  equililirium,  flows  the  perfect  Hi 
mony  of  the  Universe,  Infinite  Power,  which  is  Lawless,  ai 
Infinite  Wisdom,  in  Equilibrium,  also  produce  Be.4UTY  or  Ha 
MONY,  as  Son,  Issue,  or  Itesult — the  Word,  or  utterance  of 
Thought  of  God.  Power  and  Justice  or  Severity  arc  the  saii 
Wisdom  and  Jlercy  or  Benignity  are  the  same; — in  the  Inflni 
Divine  Nature. 

According  to  Philo  of  Alexandna,  the  Supreme  Being,  Primiti 
Light  or  Archetype  of  Light,  uniting  with  Wisdom  [i'o^ia],  th 
mother  of  Creation,  forms  in    Himself  the  types  of  all  thing£^^_„^ 
and  acts  npon  the  Universe  tlirough  the  Word  [.'Jo^'oS  .  .  Logos ^^ — J 
who  dwells  in  God,  and  in  whom  all  His  powers  and  attribute-"'^^^'' 
develop  themselves;  a  doctrine  borrowed  by  him  from  Plata 

Simon  Magns  and  his  disciples  taught  that  the  Supreme  Beint.     ■'*' 


PRIKCB  OF   UBRCI,   OB  dCOTTISQ   TBINITASUN. 


553 


itreof  lAght  prciilucei]  Brst  of  hII,  three  couples  of  uQited 

mocs,othnl\\sexeSy[2u^vyiai.  .  .SaEUgliuj.wLiich  were  the 

^n»  of  all  tbiti^:  Reachix  iinil  lNVENTn'EXCK.s  ;  Sl'iiucu  and 

jtcvui;  Caj.cdla.tiok  ami  Kkflection:  [NoOf  &Q>i  Exifoia, 

and  Kvvota,  Aoyte ftoi  a,aAKv^vfi*}at>, , .  Xsusand  Kpi- 

ffaiinuttiid  Biiuuiit,  Lugi  ^tiiu  ^  and  Etitlitiuiusii)]  ;  ofwliicti  Sn- 

■WisDOHWftj*  the  first  jirodtiCL-d.  and -M^uihiT  i»(  all  that  exidtis. 

jier  Disciples  of  Simon,  aud  with  tUem  musi  of  ilio  OhmUcs, 

liiig  aod  modifj'ing  llii-  doclriue,  taii°;iiL  thai  tlic  lIXTjft&tM" 

ieixmiu,  [>r  Plemtl'ug  uf  Siiix-'riur  lutcllij;<.-ucua,  huviug  thu 

Being  at  their  he»d,wa«compoecd  of  eight  Eous  [Atartjs 

jtH's]  of  difii'ivm  soxes;    .  .  PKOPi-NDiry  and    Silence; 

and  Tkl'iu;  tlit;  WouDuiid  Livk;  Man  iind  tUt?  Culucu: 

)os  and  Siytf,   [Tvtvfta  and  jtXrfBtta;   Aoyoi  and  Ztotf, 

!/K^,Tos  aud  EHKXt/aitY.  .  .  JluihrM  and  Sig«;   Pucunia  and 

icift;  L<;ig»ii  uud /iOu ;  Antlirupixf  uiid  Ekklvaia]. 

lennoa,  whow  doctrines  tho  Sjriau  Christiuiu  long  cmbntocd, 

that  the  unknown  Father,  happy  in  the  Pleuifndc  of  IIi» 

ind    Perft'ctiuiis,  first    proilncoil   u  Ooinpiinion  for  Kinisclf 

^vyo%  —  Saziigy*],whom  lli'phiccd  in  theCVlestial  Piinulige, 

rho  hrcamp,  by  nim,  the  Mother  of  (Jiibistos,  Sou  of  the 

Cud :  I.  e.  (Iiiyiiig  a.HidL-  the  alkgory).  Unit   thu   Et«:niul 

(red,  io  tbc  siknoe  of  bis  decrees,  tl)«  Thtnight  of  revealing 

tlf  hya  Bviug  who  dIioqU  W  Uis  loiu^u  or  llis  Suti :  that  to 

>n  aucwcdcd  hi«  Sistor  and  Spimsc,  thy  Uoly  Spirit,  and  they 

four  Spirits  of  the  I'temout^,  maJc  and  fomalet  Maio  aud 

So.XouruiLiid  Itucbo-,  thi-ti  Svii-n  Myslic  Couples  uf  Spiritji, 

lt-Av«Ti  aud  Eurth,  and  nil  ihat.  ib;  then  st^vt-ii  HpiriU  govora- 

plauete,  tvrclve  goTcrning  the  Coiistellationa  of  (he  ZodiaCi 

lirty-aix  Rtiirry  [ntt-IIigtutt-s  whom  hecallcJ  Deaoone  l  while 

*ly  Spirit  [S'jphin  A<hamolh\,  being  both  tliv  Holy  Intclli- 

{uid  the  Seal  of  the  phyHumI  worki,  went  from  thu  Plerdma 

bat  mutj?rial  world  and  Ui^re  munmcd  hvr  di-grudatioii,  until 

J8.her  funner  spuust!,cuiniiig  to  ht-r  with  his  Divine  Light 

ovf,  guided  h»  in  tlic  way  to  punfication,  and  she  agiuu  united 

with  him  as  his  primitiw  Cwmpaniim. 

Hides,  thti  Christian  (iiiOslic,  tau;;liL  that  there  were 4eT«a  etnft- 

k»  from  the  Hopromo  Being:  The  F^rst-twrn,  Thought,  the 

Kelli^ctton,  Wisdom,  Power,  and  Righlcousnuss  [UptoToyo- 

tovff  Aoyoi,  0pori]Oii,  Soipta,  Avvafttif  and  AiKaiwrvvjf 


664  KOBALS  AND  DOOIU. 

. .  .Protogonofi, Nous,  Logos,  PhroncaiB, Sophia,  Danamis, and Diku- 
osiiiit'J  ;  from  whom  emanated  other  Intelligences  in  succession, to 
i\w  number,  in  all,  of  tliree  hundred  and  eixty-five ;  which >ere 
(liul  munifostod,  and  composed  the  Plenitude  of  the  Dirine  Enu- 
nulioii?,  or  the  (lod  Abntxas;  of  which  the  Thought  [or  Intellect* 
A'di'j  . .  Koiis]  united  itself,  by  baptism  in  the  river  Jordan,  with 
tilt'  niuu  Jesus,  servant  [Staxoyos  . .  Diakonos]  of  the  huuian  nee ; 
but  did  not  Eiuffer  with  him ;  and  the  disciples  of  Baailides  tinght 
that  the  Aot>»  put  on  the  appearance  onlj'  of  humanity,  and  th>t 
Siniun  of  Cyrone  was  crucified  in  his  stead  and  ascended  into 
heaven. 

Hasilides  held  that  out  of  the  nnrovealed  God,  who  is  at  the  bead 
of  the  world  of  emanations,  and  exalted  above  all  conception  or 
deitijiruatioa  ['0  trxarovofiaffToSy  apprfzoi],  were  eTolved  KTen 
living,  Belf-snlisUtent,  ever-active  hypostatized  powers: 

Fikst:  The  Istellectual  Powebs. 

Irtt  KiU's .Vop? The  Mind. 

md,    Lom>s lo^'o; The  Reason. 

;)d.    I'hrvniesis  . . .  'tpovr/ffi?. .  The  Thinking  Power. 
4lh.  Sopliia ^ioipca Wisdom. 

Ski'oni);  The  Active  or  Operative  Power. 
fith.  Unnamis...  Ji'^a/iiJ...  Might,  accomplishing  thepnrpo** 

of  Wisdom. 

Tiiiun:  The  Moral  AnuinuTES. 

6th.  Dikiiiitsiine.  Jixixioavrtf  Holine:^*  or  Moral  Perfection. 
Tth.  Eirine I'.ipi/yr/ liuvanl  Traiiqniliity. 

These  Seven  I'lnveri^  (Jrcfr/WiS,  .Dnnumeis).  with  the  Pri*^** 
Oround  out  nf  wliioh  they  were  evolved,  constituted  in  his  echf^  *' 
the  rifKiiTT/  (lySoit?  [ProfeOgdous].  or  First  Octave,  the  root  of  * 
Exi^t<'nre,  From  this  point,  the  spiritual  life  proceeded  to  ev(^  * 
out  of  itself  ciiiitiiiuiilly  many  gradations  of  existence,  e»-  ^ 
lower  one  being  ^till  liie  impression,  the  anietype,  of  the  immr- 
ate  higher  one.  lie  supposed  there  were  365  of  these  regions 
gradations,  expres«'d  by  the   mystical  word  A fipaS a?  [Khmx 

The  afipaSai  is  thus  interpreted,  by  the  usual  method  of  rei 
oning  Creek  letters  numerically or,  1.  .yS,  3.  .p,"lOO..aj  1. 


<CF.  or   IIKRCT,  OR  SCOTTlKIl  TltlNITAHEAIT. 


55S 


. .  t,  *J00  =  36S :  whidi  U  the  wliolo  KmanatioD-Worli],  oi 
lopment  of  the  Supreme  Boing. 

•  sfpl'^ni  of  Bjiflilidfi%  liiglit,  Lifo,  Soul,  anil  G(n)d  were 
to  Darkuess,  DcoUi,  Matu-r,  and  JCvil,  throTighout  the 
ttne  of  Lhe  universe. 

Uog  U)  the  Gnostic  vJcw.  God  uiiti  ri'pn>gi>utpd  as  the 
\tf  incompreiiensible  und  origiiiul  source  of  uU  pcrf(*otiuQ  ; 
ithomiible  Abtss  (^Bo$..bulho8),  wroordiDg  to  Valenti* 
Iteil  above  nil  jKissihilily  of  dt-si^iidtion  :  of  whom.  pm|»- 
iking,  uothiug  cuii  be  ]>ix-di('At«d ;  thu*  a»arOKO>ja<Tro<  of 
I,  the  wf  of  Philo.  From  this  iDcomrrelicneiblc  Xasence 
Vlq  mmpfiinfp  Irantailion  to  finiU-  thingji  jg  inconccivnhle. 

■I'oM  in  ihf  (init  Ix'giiiiiingnr  u  tcininittiiicntioii  of  life  on 
pu(I— till*  Qnl  {loosing  of  the  hidden  Tieitir  into  mnni* 
y  1111(1  from  ihia  prowL-ds  nil  furl  her  «ir-d<'vcl(»i»iiig 
ittioa  of  ih*^  Divine  i'^i'envc.  Fmiii  lliii>  priinul  link  tii  the 
ILfe  th«ro  are  (volrcd,  ia  the  Brat  place,  the  mnuifold  powcn 
ulea  inherent  in  tho  iVivmiy  V'.?^ni>^,  which,  uiilil  thatfiirt 
;)r«hcii»ioQ,  were  nil  hidden  in  the  Ahvai  of  Uis  Kswiiop. 
thew  atirihuteii  preitenta  the  whole  divine  XsfenCQ  under 
icniar  aspect;  and  !">  «sch,  tlnrefore,  in  this  wspect,  the 
Uod  miivuppmitriatt'Iy  1)1*  npidicd.  Those  Dirine  Poncra 
ihcitiBnlTen  to  aelf-ttubcietenre.  become  thereupon  tbo 
ad  principlfj  of  id!  furlhir  ih-vclcimitntg  of  life.  Tho 
lilted  iti  tbi'm  nnfnld^ntid  iiidividiiiitizcs  it^idf  more  nnd 
It  in  tiicli  a.  vay  that  tho  eiicceseive  grades  of  this  cvolti- 
UV;  coiitinHally  «ink  loner  and  hiwi-r;  the  spirits  Itecome 
fnrtlier  they  ai-e  removed  from  the  first  link  in  tho 


'mailifcatation  thny  U-rmed  npmrt}  xaiaXt^^il  iau- 
'•fit?  kataUj'fif  htaufou]  or  frpci>Tov  xaru-Ar/TroK  rou 
rofon  Jintalcpton  ton  Thfou] ;  which  was  hjrpo8l«ticaUy 
led  ill  a  roiJS  or  Ao^of,  [Nonn  or  Logosl, 
I  Ale.tundriaa  Gnoai>t,  the  Pluronic  notion  of  the  v\ij 
[iredominBtea  This  is  the  dead,  the  utisnWantial — (lie 
i  tb»t  limits  from  without  iht-  erolutJon  of  Hfe  in  its 
f  wlvanciiig  progression,  whereby  the  Perfect  is  e\er  ctoIt- 
f  into  th«  less  Perfect  This  v\tj.  ugain.  \i  repn-sented 
IfiooB  iiauf^esi-^t  one  time  as  tho  durknces  that  eiiet« 
t'be  light;  ut  another,  u  the  void  [tciva^a,  xckok 


S8S 


MOnALS  AXD  IKHIIIA* 


....Kcnomo,  Ecnon],  iu  opposition  to  the  Fullntes,  IHlitfut 
....PlfimmiL]  of  tbc  Divine  Life;  or  ae  the  elmdow  that  Hixa- 
panics  Ihc  light;  or  aa  tlio  c)iar<«.  or  tli«  dlH!.'gi&i),  Gtagnant,<lirt 
wntcr.  This  inativr,  deud  iu  iUolf,  posMSBcs  by  iu  own  nalMviw 
inhercut  tendency:  as  lire  of  every  sort  is  foreign  to  it,  itielf  mDkrt 
uo  cucroiicliriK-iil  on  ilie  nivinc,  Ap,hi>weTer,  the  iTolntioDiuf 
the  T>ivine  Life  (the  easeiices  (JcTcIoping  tJicmselTes  oDt  of  i 
progressive  emanation)  become  feebler,  the  forthw  tli^ 
removed  fmm  tlio  tksl  litik  in  the  series;  and  as  their  cooni 
with  the  firs!  bcroiiK-n  loosi^r  wt  each  suoocsKire  stepy  theie  i 
at  the  loet  step  of  the  evolatiuti^  &n  iitipetfect,  defrolitv  prdoci, 
which,  nnaMe  (o  rpfain  its  contiiTt.ion  with  the  chain  of  lhii» 
Life,  eiiiks  from  the  World  of  Eons  iuLo  tlic  mnteriu)  chut:  ff. 
accortling  to  the  same  notion,  eomcu-hat  ditfereDtlt'  espmiri 
[ufconiiug:  to  tht'  Opliiles  and  to  BjiPtieeaiiea^.  a  drop  from  tk 
fnllness  of  ihi*  Divine  life  hublileg  owr  iuCo  (ho  Itorderiug  foi^ 
Ht-rcnjiori  tlie  di-od  matter,  by  ctimniixtiirc  with  the  Hting 
ciple,  whieli  it  wanted,  flrstof  nil  rcceiveH  Hnimittiini.  Bat^atl 
BUDO  time,  ul&o,  the  divine,  the  liring,  Itecomeit  corrupted  fari 
gling  will)  the  chaotic  mass.  ^Existence  now  mnllipliei 
There  antes  a  anbnrdinate,  defective  life;  there  is  gronitd 
new  world  :  a  creation  Btarts  into  being,  beyond  the  ooniliM^ 
the  world  of  emanation.  But,  on  tlie  other  hand,  rinoe  tliediocA 
principU-  ormnlter  has  acquired  vitulity,  there  now  arises  a  dhh 
distiin-'t  ami  more  active  o]>ptMiliyn  to  the  Uod-like — a  barfly  w^ 
•tiT<^  blind,  nn^rodly  nntiiTc-power,  whieh  t.bttinat«ly  tfHKi*  »ll 
inHnenee  of  the  Divinr;  hence,  a«  pnxlucla  of  the  (fpiriloftb* 
C'Xtf,  (nf  the  jrvtvftit  v^iMor . .Vncuma  Ihilikon),  are  Halaa.inf 
lignant  apirils.  wicked  men,  in  none  of  whom  if  there  any  i 
able  or  moral  principle,  or  any  principle  of  a  rational  will ;  bnt  1 
paraionsalone  have  the  u^rendency.  In  them  llierr  is  Uic  Anw< 
flict,  ae  the  sehenieof  Platonism  snppoees,  between  thewul' 
the  gtiidanee  of  Diviut*  reason  [(li«  i-ouf.  .Nous],  and  the 
blindly  rftiotinp  remi»n— between  the  Trpovota  [pronota]  Mdtl'*_ 
ara/'f  [anagC'],  thu  Divine  Principle  and  the  natnral. 

The  Syrian  (inoris  assumed  the  existence  of  an  nrtivp.tottiBli 
kinf>dom  of  vtil.  or  of  darkness,  which,  by  it«  encroachmtnU 
the  kinirdom  of  lijflit,  brought  aboot  n  commixtnre  of  th* 
wilJi  the  darkness,  of  the  Hod-like  with  the  iingudlike. 

ICrea  among  the  Platocists,  Home  tboagbt  lluit>  along  witb 


PBtKCS  OP  UE&CT,  oa  SCOTTISU  TKIN'tTABIJLN. 


557 


ixed,  inert  tnAlter.  the  eubdtnituin  of  tlic  corporeal  world. 

vxisl&d  from  tlio  beginning  a  blind,  lavlesa  motive  pover, 
nginilike  fi>iil.  OS  its  original  niwtiTe  and  aclir«  principle.   Aa 

orguiiic  matter  wsis  orgaoized  into  a  oorporeal  world,  by  the 

powtir  of  the  Deity,  so,  by  tlie  same  power,  law  and  reueon 

iniinicHtixl  to  lUiit  ttirbuktit,  irralioiial  eotil.    Thus  Mn* 

Uie  ij\r/  was  IniiisforiiKil  into  an  organixc^l  wurld,  and 

liud  aovl  into  aralioital  principle,  a  innDdaoe  soul,  aniiua- 

\e  tJniverae.  Aa  frnm  the  Uller  proceeds  all  rational,  spirit- 
fe  in  liamanity,  an  tiMtn  lh<'  r'>nni.T  proct-cdti  all  that  ii  irm- 
il,atl  tbat  launder  tli«  blind  aviiy  of  puesion  and  appetite; 
ill  ninli^nant.  s|iirit8  ai^  iu  progeny. 

tiuK  n^lKCl  all  tliL- (iaoaiic's  Hgwt-d:  ihvy  atl  bdd.  that  there 
I  world  pumly  I'liitiimtiu^  out  of  the  vitui    durcloptnoalof 

A  creation  evolved  dinctly  ont  of  Die  Divine  Essi-dcc,  far 
fcd  above  any  outwitrd  creation  prodneed  by  fJod's  plnntio 
r,  and  conditioned  by  a  pr(>-cxirting  matter.  They  agreed 
ddlng  thill  clie  fmmer  of  WiiV  toteer  tcurld  was  not  tho  Fatlier 
at  Uitjhrr  wnrlil  of  emanation  ;  Jjut  the  Demiurge  [dtftovp- 

»  bciag  of  a  kindn-d  nuturuwith  tlie  universe  Fhuned  and 
nied  hy  him,  and  fur  lofLTior  t«  tliub  biglii-r  Bystem  and  Lho 
«r  of  it 

1  Kom^,  ei'tling  out  from  idena  wliicli  had  long  ]>ri>f»ilod 
Ig  eifrtnin  Jnws  nf  Aiesandria.  onppnsod  tJiat  the  Snpremo 
creati-d  and  govornfd  the  world  by  IIIb  minintering  tqiirit^, 

n  BitgolN.     At  the-  Iii-iid  of  Ibpsc  angvia  stood  one  who  had 

rrction  and  conlnd  uf  all ;  th[>reforc  called  the  Artificer  and 
morof  the  Wnrlil.     This  Ucminrge  they  compared  with  the 

\  aiiimntirig.  mnndiine  apirit  of  I'lalo  and  the   Platoniats 

ivTfpni  ^fOi .  .  IKnitcroa   Tli«« :  the   ^tni   ysvtfrns.... 

flenetoi],  who,  moreover,  according  to  the  Tinia>ii»  nf  I'btto, 

i  to  rcpr^jtent  tho  Idiia  of  [he  Divine  Rf-ason,  in  that  which 

tmintf  (an  RontriHliatingiii4h''il  l'n>ni  that  which  in)  and  tem- 

Thia  angul   is  a  roprvfcnUttivc  of  the  Hnprvmo  Oud.  on 

Dweritagtf  of  existence :  lu-  docs  not  act  independently,  bnt 

yacconlinf  to  thn  iilnaainspireil  in  him  by  the  Suprvnio  (Jod  : 

t  the  plaotic,  mundanp  iion)  of  the  PtatoniaU  creates  all  tliioga 

the  pattern  of  the  idras  conimniiiciited  hy  Ihe  Snpr<>m« 
ji  [.Voi'S Xons — the  o  nrri  S<any ho  esti  ?.uiin— tin,- 

dfiy^inr.  .paradeigma,  of  the  Divine  Rcaaon  hypoatatizcd]. 


558 


UOR^LS   AND    DOGUA. 


Kut  thfso  tdoas  trAiiM^rnd  liis  limited  cesenw;  bo  eonnnt  g|ul(^ 
stand  th(<ni ;  lie  is  merely  their  unonnioiout*  organ;  and  tbrtHTon 
Id  unable  hittiifc'lf  to  c«>mpri-Iii-n[l  tliu  wlioli?  sroixi  and  iiiMtuiijtl 
tlic-  work  which  he  pErforinH.  As  an  organ  undrr  tlio  gniiUaotrf 
a  higher  ioGpiration,  he  reveulslii^ht-r  trutliH  than  he  hitnwlTcu 
eiim]ireli<'nd.  The  mass  of  the  Jowg,  they  hold,  recwguiae^  tit  \U 
aiigcl,  by  whom,  in  nil  tho  TlioophAUi^g  of  th«  Old  Ti'^uisai, 
Gbd  repealed  himself;  they  know  not  the  Deminrgo  in  hit  im 
relation  t-o  the  hidden  Rnpri>me  Gnd,  w/io  neifr  rerfah  hiauifn 
the  svusibiL'  worlil.  Tliry  cinruuiidcd  the  ly|)c  mid  tlir  Archrlifi^ 
tlic  Symlxd  nod  tho  idcti.  Tlirynisc  110  higher  than  the  DtmiHr];t; 
they  took  him  to  to  the  Siipri-me  God  hiniwlf.  Rut  llie  »pinl«ii 
men  among  Iboni,  on  the  coiitrnry,  clviirly  poreoivod,  or  «(  IdR 
divinal,  tho  idoiLS  veiled  niidor  Jndnism;  lliey  rose  beyond  th* 
Deniiurgo,  lo  a  kntiwlt'dgf  of  Ihf  Snprcnie  (iod ;  and  am  llirntot 
prnpcrly  his  worsliippers  [^fpantdrai .  .'tUfni^miUii]. 

Oth«r  Gnostic*,  who  hsid  not  been  fulloiptri  of  tla-  M-jsaic  i»B* 
gjon,  but  who  bad,  nt  an  earlier  period,  framed  to  thomwlvet  ■ 
oriental  Giiod^  reganlod  tho  Demiurge  a«  a  U'ing  attfniotrlr 
ho$lih  to  the  Suprenie  flod.  lie  and  his  aiigele,  noluitli- 
their  Hitito  nntun>.  wish  to  c^tablifth  their  inde]>etidunt<  n'.' 
■will  tolcralo  no  foreign  rule  within  their  rrnlni.  Whatcvcrofi 
higb<'r  nature  dosceude  tiUo  their  kingdom,  they  «ek  to  b«'* 
imprigoned  Ibfre,  Iwt  it  should  raiao  ila-lf  above  their  nurrow  p* 
cioclj.  Probably,  in  this  sy^tcin,  the  kingdom  of  ihf  J>(!iniiirpB 
Angela  corresponded,  for  the  most,  part,  with  that  of  Ihi-i"' 
8tar-8pirii3,  vho  seek  to  mb  man  of  his  freedom,  to  bcgui-  --^ 
by  Tarions  arts  of  deception,  and  who  exercise  a  tynnni''al  )*>? 
OTer  the  things  of  this  world.  Accordingly,  In  tiic  *■}•' 
tbcso  Saba?aDS,  the  seven  Planet-Spirits,  and  tho  iwelt*  Sio:---, .. 
of  the  zodiac,  who  «praug  from  an  irregular  oonncotioD  hrtnfl 
ttte  cheated  FeUhil  and  the  Spirit  of  Dnrkne^  play  an  iai|i)^ 
taut  part  in  everything  that  is  haA.  The  Demiurge  ti  a  liontt^ 
and  litnitiug  being,  proud,  jealous,  and  revongcful ;  and  Ihif  M 
ehamet-'r  betrays  iteelf  in  the  Old  Teatamenl,  which,  the  Qa«to 
lit-Jd,  came  from  him.  Tliey  transferred  to  tin?  Demiurge  fcto" 
self,  whatever  In  the  idea  of  God,  a^  prewnlwl  by  tl)«  Old  Trtlr 
meni,  appeared  to  them  def'-otive.  Againsl  bis  will  and  rah  A* 
vktj  was  conlinuatiy  rebelling,  revolting  vrilhuut  control  tffis^ 
the  dominioQ  which  he,  the  fashioner,  iroald  eivrciw  oTtr  it' 


PRtS'CK  OF    MEBOV,   OR  8C0TT[3[I  TItTXITARtAX. 


Mfl 


caAtTng  "fT  the  jrokc  imposed  on  it,  and  drstroyiii?  Ilic  work  he  hud 
begun.  The  lajiic  joaIoiik  Wing*,  limiUid  in  hU  power,  ruling  with 
doK/iotic  BWay,  tlipy  iiiiiijriui.-(l  Ui<?y  aiw  io  tmlure.  tie  slrives  to 
'diec'k  thf  gornitnnrioR  of  tlie  dtriiic  fiiH-ds  or  life  which  the  Siiprema 
God  itf  lloliiifss  mill  Li>ve,  whu  hu  no  connection  wlintever  vntli 
tlie  ecneihlc  world,  haa  scattered  amon^  meu.  Thut  perfect  Qod 
w(bB  at  most  kuowu  mid  woi'abipped  iu  uystcnvti  bj  a  fc-w  epirituttl 
nu-n. 

The  QoEjHd  of  St.  Julin  ta  in  grout  mvnsuri>  a  jiolomic  uguiasl 

lliv  Onusticj.  whtiio  dilfcrL'Dt  <ect«,  to  atAve  itie  givat  problems, 

thb  ctvniioii  of  a  nuitmal  world  t>y  an  imiimWriji!  Iking,  the  fall 

of  man,  the  iiicsriiuliijii,  the  rcdvoiptiuD  iiud  roslomtioii  of  Die 

spirits  calltsL  men.  udmittvd  h  lung  iicnv»  of  intelligences,  (Qtar- 

vvning  in  «  amvg  of  spiritual  vporutiona  :  and  whirh  (bey  dcslg- 

iial.d  hy  the  uami-s,  Tkt<  Hi'ijinning,  the  Word,  the  Only- BigniUn, 

I'li'f,  LigA/,  nnd  Spirit  |iiho6t] :  in  0«fk,  'Apx'h  A'^yf*i,  Alo- 

•''*>'*»■(;[,  Za/i'/,  *&>s,  and  flvev^a  [Arch&.  Logos.  Monogenfis, 

^'■'•■■.  ('!!''•*,  itnd  I*npiima].    St.  John,  at  tht-  k-ginninff  orhLsQo^l, 

''^ '  r^  Lliat  it  Was  .Ickiu  Chriat  whu  existed  in  the  licginniug :  that 

'Jo  WM  iIk!  Word  of  (iod  by  which  evirjthiu^r  was  made ;  that.  He 

*««  !iic  Only- Bppvi:t«n,  the  Life  nnd  the  Light, and  that  hedilTiises 

'^ojiiiij.  jncn  iim  J^nly  Spirit  [or  Uhost],  the  Divine  Lifu  and  LighL 

So  HiB  Pl<^rotna  [ITh/pttitia].  Plenitude  nr  Fullness,  wtsu  favor* 

'p'  term  with  tbi-  Onusiica,  and  TrntJi  and  flnice  wore  the  Gnoa* 

'^   fMQS ;  and  the-  SimoninnH,  Dok£t^,  and  other  Onofitics  held 

"'^t  the  Eon  Christ  Jveua  was  never  rirAlly,  but  only  a[>|Mm.'UtIy 

*^'Oti„^]  wiili  a  hnman  body:  Ijiil  St.  John  replies  that  the  Word 

**1    roilly  hpe<inu>  Fl>'*h,  and  dwelt  among  us;  and  thai  in  Him 

•^•"e  ihi"  Plfiromii  nnd  Tnuh  and  Grace. 

'n  the  doctrine  of  Valenlinns,  rearod  a  Christian  at  Alpxandria, 

***<l  wa«  a  piTfwt  Rcing,  an  Aby-KS  [BvBos . ,  BiilhosJ,  which  no 

^^^lUg(-noe  conid  sound,  because  no  eye  cntild  reach  the  invisible 

^^    iuclfublu    heights  on  which    he  dwelt,  and   no  mind  could 

.'***> prtlieiid  the  diinitjnn  of  his  cxiitenc«;  Fie  has  always  been; 

*®    U  tlie  Primitive  Ksthor  and  Bt'ginning  [the  Ilpoiraratft  aod 

-^f^tiappj  .  .  Pr.)iat.fpr  iind  Proarcbe]  i  Ho  will  be  atwayg,  and  doM 

^*  gmw   old.      The  development  of  His   Perfi-ctinns  prodnced 

'^*  iati-JIectnal  world.     After  having  |»8a>d  iwfinit-e  agca  in  repose 

^d  ailriuv.  He  manifested  Tlinisrif  by  Ilia  Thonght,  wurCe  of  all 

-^^  toaoiiwrtAtioBi.  and  which  reoeivexl  from  Uim  tbogorm  of  Hi* 

86 


660 


UORAI^  AND   DOaVA. 


crealioiis.  Bt'ing  of  Hia  Bi-iug.  ITiaTliougiit  [Erf out.. Tjtatii] 
J8  ttlw  k-rmeil  A'tr/Jii  [Clinris],  Grac*!  or  Joy.  and  Sly^  ur  Apfi^ 
rov  [Sigi  or  Anilon),  Sik-nw  »t  tin;  Indfiilile.  Its  Gretaant- 
fvstatioD  was  Sovi  [Nous],  the  luk-Ui^'onciL-,  first  of  the  Km*. 
c^mmoncemGiit:  nf  til)  tltinjfs,  first  r^-vi-lution  of  th«  l)innit_v,lh* 
Movoytvt}^  [Mnniigenes],  or  Only-Ilpgntten  :  iit-xi,  Tniih  [.(Aif 
Bna  . .  AliJtliL'iaj,  h\«  c<)iii{}uiiii)n.  Tlioir  miinifftlnliaiu  vt-n  tlr 
W«rd  \_Aoyoi  . .  I^ygos]  ond  Life  \7.mt}  . ,  7aiv\  ;  wid  theirs.  Mu 
Bud  tbe  Chunili  {Av'SpaiTtoi  uiiti  EKxXtjffia . .  \ni\ir^<jM  Bid 
Ekld^eia] :  and  fruin  th^^se,  otlu-r  twclvo,  i\\  of  fflmin  »«ru  Bupt 
pBtUi,  Charity,  Intclligcnoe,  Hnppiii<<#»,  iind  Wisdom;  <>r,  id  lb 
Tlehrew,  AVji/wi,  AVdfi,  Ampiu,  Oimnnalm,  ThttnUs,  ami  OvUu. 
The  hiirraunj  of  the  Runs,  struggling  In  kimir  and  b»-  united  tt 
the  Primitivv  God,  vua  disturbt'il.  und  \a  rL-dt^em  and  nitore  Uns* 
the  IntflIi{*i;iK't  l-Vop-'l  imKluoLd  Uhriiit  and  the  llidy  Spirit  to 
companion  ;  who  restored  thtm  to  tlirir  first  catatir  of  hai)pioN» 
iind  hurmoiijr;  and  thereupon  they  furmpd  thfi  Kon  Jcnu,  btn 
of  H  Virgin,  to  whom  the  Ohristofi  nnirrd  him^r-lf  in  haptiHRt.  wi 
vho,  trlth  his  Compunion  Sophia-Achaoioth,  savi-d  and  rvd«aid 
the  world. 

The  Msrcofiinns  ta«;rht  that  the  Snpn-me  l>eitT  imidnci-d  br^ 
■words  the  Aoyoi  [Logos]  or  Plenitude  of  Eons:  Ilia  lirst  tjitrf- 
aiiw  Wtt8  n  ayllnblt*  of  four  loltera,  each  of  which  became  a  Mnj; 
his  second  of  four,  hi«  third  of  ten.  and  his  fuurth  of  i*An; 
thirty  in  u11.  which  coiistitnU'd  tho  TIXtfpMfia  [PK'ronia]. 

The  Yulv-utinions,  and   others  of  the  Gnostics,  distingvidi^ 
thr«'«:-onlersof  exiatences: — Ut  The  divine  jjenns  of  lire,exiJwdl7 
tiK-ir  nature  above  matter,  and  ukiti  to  the  Sn^nx  [Sophia].  V>  tbe 
miiDdiuii'  will  niid  Ui  the  Pl^romai^the  spiritual  nntiirea,  ^'Orfi  J 
wvn'ftariHa!  [Phn»ieis  PnHtimntikiu] :  2d.  The  natures  orivi 
in   the  life,  divided  from  the  former  by  the  mixture  of  ihi  ■ 
the  psyrhimil  nutttrcs,  tpvatti  fvxtfat  |  Phu^ie  Psai*hikai|;  wfll 
wliieli  brgina  II  perfectly  new  iirder  of  csiatenoc,  an  iroapv  ■''''' 
higher  mind  und  nyiii^<m,  in  a  subordiniitc  grade  ;  and  tin.^ 
The  l^ngod like  or  Hyltn  Natnn?,  which  reeisl^  all  nmeh'orntiuit.sia 
whose  tendency  is  only  to  destroy — the  nalnre  of  bliod  lost  lod 
passion. 

The  nature  of  the  wivfiartHov  fpnoiiraatikon].  the  tpiritiail.ii 
MKotial  n-iationship  with  Ortd  (tbe  ofiftovatoy  r<S  5ev  . .  HHOtt* 
eniion  to  The<Jl:    henco  tho  life  of  Unity,  the   undivided,  tbt 


^0|R||I»Ij  simple  (ovala  evixrf,  fiovottStft . .  Oiisiu  heiiikv,  mo- 
noeides). 

The  («sence  of  the  ((-I'/iwol    [psiicliikoi]  is  disruption   into 
maUiplicilj,  manifoldiifja;  n'tiiuli,  ligwwcr.  io  BubordinatJS  to  a 
I    bijiwr  unitj.  by  wliicb  it  allows  itself  to  be  guided,  first  uncon- 
^^ooualj,  Uiva  congciouslr. 

fVTte  esseiioc  of  the  vXihoi  Clltilikoi]  (of  whom,  Siitan  is  thv 
■  hvn\),  i»  the  direct  opposite  to  rH  unity  ;  dismption  and  distiuioii 
in  il*eir,  witlwot  the  least  fljTHpathy,  without  any  point  of  coales- 
fttice  wliaterer  for  unity;  tog(thcr  with  an  effort  to  dtaljoj  all 
liitT,  lo  <?xton^  its  own  inherent  disunion  to  everything,  and  tv 
everything  a^iindur.  Tliia  principlf  haa  iiu  |>ower  to  poail 
Bjtiiiiig;  but  only  to  negative:  it  is  unable  lo  ercntc,  to  produce, 
(oform,  but  only  to  desLroy,  to  doeoinposi?. 
By  K»rcuK.  the  dJiiciplc  of  Vak-ntinus,  the  idt-ii  of  a  Aoyos  tov 
r«  [Jjogurt  Ton  Ontos],  uf  a  Word,  miinifeating  the  hidden 
essence,  in  the  CrcAiion,  was  gpun  out  into  the  moal  subtle 
liUU — tho  entire  creation  being,  in  liig  view,  a  i?nntiniioti:i  uUer- 
lof  the  Int>ffabl<>.  The  wuy  in  which  llie  gttrms  of  divine  life' 
%\aejrtpnnTa  nrevfinTtxa  . .  Fpcmiat-a  jincumatika],  which  lie 
bat  lip  in  the  Bona,  continually  tinfotd  and  individualize  them- 
ine  more  and  more,  is  ivpresontcd  as  a  spontaneous  analysis  of 
>an'eral  names  of  the  Inefrablc,  into  tli^ir  several  sounds.  An 
M)f  the  PK'roma  filJij  duwa  into  the  vXr/  [Hiile],  and  bccomeij 
'fonning  principle  of  a  new  hnt  lower  ort.>atioii. 
One  formula  of  tU«  pneiiraatical  baptism  aiiumg  the  Gnostics 
Ihua:  "  In  the  Naue  which  is  hiddt-n  from  all  the  Diviiiittcs 
Id  Pow.r«"  [of  the  Uomitr^-],  "The  Nuinc  of  Truth"  [tlic 
thjitia  [Alclhriii],  scir-mauircBtntiou  of  the  Buthos],  which 
of  Naxareth  hai?  pnt  f>n  in  the  light-rones  of  Christ,  the 
agClirist,  thwmgii  the  Holy  Ghost,  for  the  redemption  of  tliL- 
"p"!*, — the  Niime  by  which  all  ihingg  attjiin  to  Perfection."  Thn 
ndidate  then  *aid :  "  I  am  esfablidheil  and  redeemed ;  I  am 
!)kI  in  my  soul  frnm  this  world,  and  from  all  that  belongs  to 
■iime  of  mri',  who  has  redeemed  the  Soul  of  Jeaua  by  the 
^  ,  -I,"  'llie  aflsembiy  thou  said:  "  Peace  (or  Salvation)  to 
t  »n  whom  thia  name  rests !  " 

'The  kiy  DiouosoH,  lorn  in  pii-ci«,  according  to  the   Bacchio - 
jrtcriiw,  by  the  TlUuft,  waa  considered  by  the  Macichean»  as 
Bpljr  reprcBcnUDg  the  Soul,  Bwallowed  uv  bj  the  powers  of  dark- 


PBINCB    OV   MF.IICT,   OE  SOOTTtSH  TRIXITABIAOI. 


5fil 


562  MOBALS  AND  DOOHA. 

ness, — the  divine  life  rent  into  fragments  by  mattar: — that  p^^ 
of  the  luminous  essence  of  the  primitive  man  [the  xpar^s:-^ 
av^pamot  [Protos  Anthropos]  of  Maai,  the  Jtpatav  av^pan^^^ 
[Praon  Anthropos]  of  the  Valentiniana,  the  Adam  Kadmon 
the  Kabaltth;  and  the  Kaiomorts  of  the  Zendavesta],  swallo^^^r 
up  by  the  powers  of  darkness;  the  Mundane  Soul,  mixed  i^^vji 
matter-^the  seed  of  divine  life,  which  had  fallen  into  matter,  ^aj,^ 
had  thence  to  undergo  a  process  of  purification  and  developmfe-^t 

The  ryojffis  [Gnosis]  of  Carpocrates  and  his  eon  Epiph^apfy 
consisted  in  the  knowledge  of  one  Supreme  Origilial  being,     the 
highest  unity,  from  whom  all  existence  has  emanated,  and  to 
whom  it  strives  to  return.    The  finite  spirits  that  rule  over  the 
several  portions  of  the  Earth,  seek  to  counteract  this  unirem/ 
tendency  to  unity;  and   from   their  influence,   their  laws,  and 
arrangements,  proceeds  all  that  checks,  disturbs,  or  limits  tbe 
original  commnnion,  whicli  is  the  basis  of  nature,  as  the  ontnrd 
manifestation  of  that  highest  Unity.      These  spirits,  moreom, 
seek  to  retain  under  their  dominion  the  souls  which,  emaoatiig 
from  the  highest  Unity,  and  still  partaking  of  its  nature,  hire 
lapsed  into  the  corporeal  world,  and  have  there  been  imprisoned 
in   bodies,  in    order,  under  their  dominion,  to  be  kept  withiB 
the  cycle  of  migration.     From  these  finite  spirits,  the  popular 
religious  of  diffeit-nt  nations  derive  their  origin.     But  the  wall 
which,  from  a  reminiscence  of  their  former  condition,  soar  npwM^ 
to  the  contemplation  of  that  higher  Unity,  reach  to  such  peltW* 
freedom  and  repose,  as  nothing   afterward  can  disturb  or  limi'i 
and  rise  superior  to  tlie  popular  deities  and  religions.    As  example* 
of  this  sort,  they  named  Pythagoras,  Plato,  Aristotle,  and  ChriB'- 
They  made  no  distinction  "between  the  latter  and  the  wise  a-""^ 
good    men  of  every  nation.      They  taught   that  any  other  bo^ 
which  could  soar  to  the  same  height  of  contemplation,  might  ''* 
regarded  as  equiil  with  him. 

The  Ophites  commenced  their  system  with  a  Supreme  Bei***^' 
long  unknown  to  tlie  Humnn  race,  and  still  so  to  the  gre**^^ 
number  of  men  ;  the  -BvSo?  [Buthos],  or  Profundity,  Source  *^ 
Light,  and  of  Adam-Kadmon,  the  Primitive  Man,  made  by  **' 
Demiourgos,  but  perfected  by  the  Supreme  God  by  the  commt*** 
cution  to  him  of  the  Spirit  [Ilvtvfia  .  .  Pneuma].  The  0-*' 
emanation  was  the  Thought  of  the  Supreme  Deity  [the  Evvoio^ 
Eonoia],  the  conception  of  the  Universe  in  the  Thought  of  (J-*-* 


PltlXOB  OP  HCRCT.  OR  SCOTTrSn  TntVITAIllAX. 


568 


iis  Tliooght,  calleil  aim  Siluocc  {Styt/ . .  SigC>)»  produced  tbe 

$psii  [Ilytitfia  .  .  Pnpiimii],  Mother  of  th«  LiTJiig,  and  Wia- 

^k  tif  Gild-      TiigetInT  with  thw  Primitivp  KxisU-LCw,  Matter 

^Ritrd  also  (thp  WiiEcrB.  Darkness,  Abyss,   and   Chiuw),  *tem«l 

like  tfao  iSpiritual  Priuciple.     Buthos  and  Hid  Thought,  uniting 

wiih  WiitJuin,  mndf  hur  iVuitriil  b;  the  Divine  Ijglit.  and  She  pro- 

■J^uod  II  perfect  und  lU)  imiK-rfrct  boing,  Vhrtpt'tn,  mid  a  Svcmd  uiid 

^■rior  wmloin,  Sojtfiia-At'biitmfh,  who  fulling  into  chaos  ivmuincd 

^Bftiif;I(>tl  there,  hoaimp  rnfii-eliled,  nad  }o8t  nil  knowlodgu  ol*  thu 

^Berior  W)»doni  that  g»ve  her  birth.      Cunimuiiit^itiiig  raore- 

^^t  toOhnoti,sbc  produced  Iiildabaoth.  tlif.  IVitiKiurgtw,  Agent 

or  Malifrial  C'rvtition,  mid  thon  a«(!i-ndrd  towurd  her  Hral  place  in 

;  sc«lc  of  crcutjoii,     Iiildabiiolh  produced  on  aDgel  that  waa  hia 

p,  and  this  a  g'^cviiil,  and  m  on  in  sucocMiun  to  th(!  sixth  aft«r 

IHe  IVniiimrgn* :  th<i  sorcn  being  rejections  one  of  the  olhi-r,  yot 

erpDt  and  inhabiting  eeveii  dbtinct  regions.      The  uame«  of 

ni  thus  produced  were  Iao,  SABAont,  Ajionai,  Eloi,  Ohai. 

AsTAPHAi.   laklaluinih,  to  become  independent  of  his  mollier, 

Eo  poas  for  the  Supronio  Heiug,  made  Uic  world,  and  man,  in 

lovQ  image;  njid  his  mother  caii^'d  Ih?  Spiritua]  principle  to 

from  him  into  man  so  made;  and  h4>nr!oforwHrd  tUe  <-ontf>st 

revn  ihv  IX'Uiiottrgus  and  hia  mother,  iMtweeii  light  and  dark- 

BffM,  good  and  eril,  waa  cunce'Dtrated  in  man ;  and  the  image  of 

Ijibdttth.  rvHicti-d  uikiq  iuuIUt.  hrcamu  tlu-  f*<.Tpcni-Spirit. Satan. 

1  K*ii  Inli;lIi;;L-n(X-.     Evir,i;rtatcd  hy  luUlabauUi.had  by  Iiih  Suns 

Iron  that  wcrcangclftlike  tbcm«olYi>6.    The  Spiritual  light  vm 

kwn  rrttni  man  by  Siipbia, and  tlu- world  Aiim^ndored  to  th«  in- 

IM  off  Til;  until  the  Spirit,  nrg^I  Uy  the  entreaties  of  Wisdom* 

tbaSupreme  lieing  tii  send  ('hristos  to  redcwm  iL  Compel- 

►JMqiiiehimnolf.by  hi"  Mother,  laid abaoth  canwtl  the  man  .Tfiinii 

'bom  of  u  Virgin,  nnd  th*-  {'oli-stlul  Suviatir.  uniting  with  his 

tr,  WiHdom,  dcHcendnl  through  thr  regions  of  the  wveu  angels. 

MrvJ  ill  L-nch  wudor  the  fonn  of  its  i-hiiT,  concwdcd  hu  owq, 

«nl«rc(l  with  hie  mU-r  into  the  man  Jc«ii«  at  tht--  baptism 

Ionian,      laldnluinth,  finding  that  Jotos  was  destroying  bis 

[ilfv  and  nlMdi«bing  hia  worship,  PHiimMl  the  .Tewg  to  hutA  and 

city  him;  before  which  hap))eii(d,  Christos  and  Wilidom  h:id 

lol  to  the  (vli-fitial  n^giona.    They  restored  Jesuo  tu  life  and 

'  bim  an  ethereal  body,  in  whieh  he  remained  eighteen  months 

?*>  tvrtli,  and  receiving  tVom   Wifedom  tb«  perfect  knowlodgt 


se4 


IfOBALS  AJID   DOaiU. 


[/'vcjorf . .  GroxjsJ,  comtnnntc»l«>^  it  to  a  enmll  iiumborol 
apostles,  aad  then  arose  to  th«  iritermcdiatt!  regi'ou  iuhkbiud 
Iald»b»ot}i,  whi'n'>  unknown  to  him,  he  sits  at  his  rigbt 
taking  Trom  him  Uiu  Suuls  of  Li^ht  purilici]  hv  Christuo. 
nothing  of  tho  Spiritual  world  ghull  r«maiti  subject  to  laldal»»th, 
lliv  ri'dfm]>liou  will  he  nccompiislicd,  and  lliu  «iid  of  the  worM. 
tliecoui|dclion  of  the  return  of  Liglit  into  the  Fk'oitailc,  viUoonr. 

Tatinn  adopUHi  the  theory  of  Kiniinalioii,  of  Rons,  of  ihi;  eiiit- 
ence  of  a  Owl  too  suhliine  to  allow  IIiir.i4i.-1f  Ut  \k  known,  bill  <li^ 
playing  llimecif  by  lutetligeiiceii  emanating  from  Ilia  ho^oni.  IV 
tiret  of  these  ivas  bia  Spirit  [Uytufta  .  .  PneumaJ,  Gwl  Ilintilf, 
Ood  thinking,  God  conwiving  the  UDivtTfif.  The  second  ws  Ik 
Word  [ioyos  .  .  Logos],  no  longvr  niertdy  the  Thought  orOa- 
ccpliuu.  but  the  Ctvatire  UttcnuiLv,  iUBuir«8(atiou  of  the  Diviuli. 
bul  emanating  I'ruiu  the  Thought  or  Spirit;  the  Ktnst-Be^tA 
author  of  the  visible  ereulion.  This  was  the  Triuit/r  cooipoMd 
the  Father,  Spirit,  and  Word. 

The-  Elxultes  adopted  tho  Seven  Spirits  of  the  OnotdJos; 
named  tlietn  Ilpiiven,  Water,  Spirit,  The  Holy  Angida  of 
Oil,  Suit,  and  the  Eiurth. 

The  opinion  of  the  Doketes  as  to  the  human  nature  of 
ChriHl,  was  that  most  gcnorally  received  among  the  (in 
They  deemed  the  intclligcaceiof  the  Superior  World  too  pore  mi 
too  murh  th«!  antagonint-i  of  mutter,  to  I»e  willing  to  nnit^  wildit: 
and  held  that  ('hri.<it,  an  [ntelSigonoc  of  the  fir«t  mnk,  in  apff" 
ing  upon  the  earth,  did  not  become  confounded  with  matter,  W 
touk  upon  himeelf  only  the  appearance  of  a  body,  or  at  the  W* 
uecd  it  ouly  m  an  envelope. 

Ko*m3  termed  the  Son  the  first  Utterance  of  the  Fatlicr;  dK 
Word,  noi  by  Hhuaelf.  ug  an  Intelligenco.  and  tinoonneet*d  »ili 
the  flesh,  H  rt-al  Sou ;  but  a  Word,  and  a  perfect  Ouly.DegotM; 
light  emanated  from  the  Light ;  water  flowing  {rom  its  eprinf  i  ' 
ray  emanated  from  the  Run. 

Paul  of  Samosttta  taught  that  Je«ni  Cbri«t  was  the  Son  vf 
Joseph  and  3Inrj ;  but  tliat  tho  Word,  Wisdom,  or  Intelligwnw  "^ 
God,  ihe  jVonc  [Nous]  of  the  GuoBtios,  had  united  ilA-lf  with  ki» 
ao  that  he  might  be  said  to  be  at  once  tho  Son  of  God,  aad  fki^ 
Himself. 

Anns  called  the  Saviour  the  first  of  crvAtnrce,  non^-mai 
from  God,  but  rv'^ttlly  created,  by  tho  direct  Till  of  Ood,  bcfeR 


PKISOB  OF   MBRCT,  OJl  SCOTTISH  TniSITARIAX. 


565 


the  ages.  According  to  tbc  Cburvli,  C'liriat  vas  uf  the  same 
I  u  God  ;  ftCConiJHg  to  »uiuc-  tlisHcnkTd,  vi  lUv  tamv  uutim 
Buon.  Ariua  adopted  the  theory  of  a  nature  unuluj^ns  to  Iwth. 
V\tea  Cud  resolved  to  cro«tc  tho  Humiiii  nicp.  Ht-  miide  a  Being 
•hicli  he  calk'd  TiiK  Woitn,  'i'uK  Sox,  Wisdom  [Aoyos,  Tioi, 
Sti^a .  .  Lggos,  UioK.  S(>phia],  lo  tliv  i<nd  that  Hv  mig^lit  g^ivcf 
nillrRce  hi  mcji.  Tbis  Wouu  is  the  Uiniuzd  uf  ZuruR^k'r,  tiiu 
■toph  of  the  KabaUb,  the  Nov!  [NuukJ  o!  Plul-uuuai  and  Phi- 
CiiHij, nod  the  iV.^(flf  or  ^tfttovpyot  [Sophia  nr  Domionrgos] 
i.U]e  (JDO^Iics.  ilo  diiitiiigniHhed  tho  Inft-rior  Wisdom,  or  the 
fhWt,  froiu  tbo  Superior  WinJom;  the  hitter  b^ing  in  God, 
nt  io  His  natinv,  uiid  inciiptdile  of  [rKiiimtiiilration  to  any 
CMtnrr:  the  sorond,  by  which  tlic  Son  van  niiidp,  ronimnnicatod 
ilttir  tu  Uim,  und  thercfuri'  Uu  llitninclf  was  eiititk-d  to  be  called 
I  Word  and  rbc  Son. 

Iljuice,  fouudiT  of  the  Sect  of  the  Maiiicbean^  who  hiul  lived 
IWn  distingiiUlied  uiiioag  the  Pcrgiau  Mag^i.  profiled  by  the 
rinetf  uf  Scythinuii^,  a  Kiibbnlisi  or  Judiiizin^r  (Inostic  of  the 
i«f  the  Apostle.^;  and  kuoiriu^  lbo3e  of  IlunU-?jtrii.-9  uitd  [lar- 
Bias.  derirtsl  his  ducti-iucB  fi-om  Zoroai^terisni,  Chnstiauity,  and 
am.  He  claitned  to  ))«  the  HapanXtfToi  [PtiriLkl&t^s]  or 
r,  ill  Ihc  f^'n.^  of  a,  'IV-jiflior,  orguii  uf  th«  lJ«iIy,  but  not 
bat  of  the  Holy  Spint  orlloly  tihust:  and  oommcnc'ed  hu 
Fnndatnenti  in  thfee  wuids;  "Maiii-'K,  Apostlu  of  Jesun 
it,  H«:t  of  GoU  lilt.'  Fttlhur;  Bebold  ibe  Words  of  Sidvstiui]. 
ting  from  the  liviug  uud  ctc-riia.!  fountiiiu."  Thv  douiinaot 
lof  his  doctrino  was  Punthoiiitn,  dt-rived  by  him  fmm  it^  suuivm! 
ie  regions  of  liidiu  and  on  the  oonlineH  of  Chinti:  that  tba 
r  of  all  tliftt  exiiits  is  iu  God ;  and  at  last,  Gud  ia  all  in  all. 
['soitla  arc  cqirat — Ood  is  in  all.  iu  nu-n.  auimalK,  und  pluntu 
rare  two  tiudK,  out-  of  (Joud  and  Ibt'olhi-rof  Evil,  t-acli  inde- 
ptiideat,  cU-niulT  cbiof  uf  a  dittiiivt  Ktnpirc;  necessarily,  and  of 
ill  wry  notiircg,  hostile  to  on*?  niiotlur.  Tlie  Kvil  God,  Satan,  is 
BOeniiu  of  mutter  aloiie.  Th«  tioii  uf  Good  is  iiillait^ly  bin 
Sperior.  the  True  God ;  while  the  other  is  hut  ihe  clii«f  of  all 
■  a  the  Enemy  of  God,  and  must  in  the  end  succumb  to  Hi* 
*r.  The  Knipirc  of  Light  alone  k  eternal  and  true  ;  and  this 
ie  a  great  chain  of  Emanalioni!,  all  cnnncctt?d  with  the 
le  Being  which  they  make  manifest ;  all  Ujm,  imdt-r  dilTer- 
araa,  dioeco  for  ouv  end,  iho  triumph  uf  the  Good.    In  [>acli 


ItCe  MOILAIf    AJTD  DOBKA. 

i.<f  Hi-  tt-inVrt  Ut  liiddvij  tboaeuidF  of  ineffiible  rreWBict.  Ei- 
t-'-Iit-iiT    !t  U.t   Oj'.-jy.  iLfcmpreiieiisiWt  in  Hk   GranaeBi,  Um 
Kaiii'.T  ha*  j'.'iiied  u*  Bmi»«ir  tiitwe  fortunate  and  glunou  Ecu 
\.4i(^rn? .  .  AJ.'iiir].  Til..*!:  }V»-r  iiud  Xmnber  it  is  impoMble 
!«.■  d*-;*'nii:Li';.     Tiiit  .?  >i';ij'Za"s  luHnJir  of  Infinite  Atmbntei  of 
ti-A.    Tw'-.vf  <'Lir-f  Ei.iij,  ai  tLc  Lend  of  hIL  Trtre  the  Gaui  of 
tin:-  iii>!^*r  (.■'.'E-^-jiiiiiMi.t  '.•'  ittf  Zodiac  and  called  by  Maoef, 
'tiauuiii.     Sa'JiL.  bi^.-.  l^.-rd  --f  ibe  £inj>ire  of  Ttarksefie.  hid  u 
Anijy  fif  E'.iii?  (..r  It-HjOLs.  t-manatiog  from  bis  Ussenoe.  and  ii'- 
flwiii.w  niurt  "r  l-^-s  iiit  imac*-,  bui  divided  and  itthanDonkiiu 
uniMU^'  iLt-ni-yriT^^     A  vnr  aiij<>L^  ibem  brcmpbi  tbem  tothecra- 
Jiiit;  f'f  ib-r  K--a'm  "f  LijriiT.     IirliirbT*^  iher  K-nght  to  cooquer 
it.     But  tilt  Chief  '..f  ibf  (--leiiia]  Empire  irreatrti  a  PoTerirhidi 
hv  jilat'ed  on  liji:  fr-tiii-r;  vf  Htavru  m  proi«-t  his  EouSfiodde- 
i^triiy  iL(^  Eaij'ir^  of  Ev;],    Tbi=  was  lb*-  Mothtr  of  Life,  iheSonl 
•  •{  ibt  World,  nu  Einiiijii:i-.'n  from  I'ue  Snpivme  Being,  toopnreto 
OMDi:  JL  immir^iatt-  li.iuijk-i  viih  matter.  Ii  remained  in  thehi^* 
en  ivgioD  :  but  jirodac-ed  a  Son.  tbe  first  Man  [the  Kaiomorti, 
A<lani-Kadiiion.   Ilut^rvt  Avbftaitoi  [Protos  Anthropos,]  uid 
Hivil-Zivali;  of  tbt.-  Z-Dil-Avesia.  Tbe  KalwJah,  the  Gnosis,  »d 
^abei~m]  :  wii...  (■■.immfiK\*d  the  contesi  nith  the  Powers  of  Enl; 
but.  l'j^iii„'  I'tirt  "f  Ills  jaiu-i'Iy,  of  liis  Light,  his  Son  and  BMij 
hjuIs  biTH  of  til"  \^-jh\.  who  were  devoured  by  the  darkness, God 
K-iit  t"  W'.r-  a:r-i>laiiC'.-  i!if  Ii\inL'  spirit,  or  the  Son  of  the  First  Mm 
yrio^\ii'^ij(iJ:T'iv  .  .  .  l'i'_>s  Anthroiwu].  or  Jesue  Christ    The 
-Mutbt-r  of  Lii'i-,  ^■■■iK-ral  Principle  of  Divine  Life,  and  the  fint 
Man,  Priniiiivi-  l(.-in.L'  iJmt  nv.-als  the  Divine  Life,  are  too  sn^ 
lime  tu  be  coiinfcti'd  with  the  Empire  of  Darkness.    The  Son  of 
-Man  or  SonI  of  tlie  W.irld,  enit-rs  into  the  Darkness,  becomes  i» 
cuptive,  to  end  by  tL-mpi-nng  and  softeningits  savage  nature.  The 
Diviiu-  .'Spirit.  afiiT  having  brought  buck  the  Primitive  Man  totlie 
Knipin'  of  Light,  raises  alKJve  the  world  that  jmrt  of  the  Celestial 
Sou!  (Iiat  r.-niaiiied  unuffected  by  being  mingled  with  the  Empire 
of  DarknL-ss.     Placed  ia  the  region  of  the  Sun  and  Mood, this 
].ure  tiiul,  the  Son  of  Sfan,  the  Redeemer  or  Christ,  labors  to  de- 
liver and  attract  to  Ilim-'clf  thiit  part  of  the  Light  or  of  the  Seal 
of  ilie  First  Man  diffused  tlirougli  matter;  which  done,  tlieworl'' 
will  ceai^'  to  exist.     To  retain  the  rays  of  Light  still  retnaining 
iiniong  hi.'i  Eonis,  and  ever  tending  to  escape  and  return,  bj  con- 
centrating them,  the  Prince  of  DarkuesSj  with  their  consent,  mwe 


PRrSCE  OF  MKBCT,  OB  SCOTTISH  TRINITiRlA», 


lifir 


im,  wli(i»_- soul  was  of  cho  Dlvbie  Liylil,  coiilrilfiiU'd  by  the 
IB,  anil  his  body  of  niaiu-r,  ao  Lhat,  li«  bi'luiir^d  l«  both  Bro- 
piiTHr  th»l.or  I.iglit  »ui  that  or  Darkiipsa.  Tupivvi^ul  tlio  light, 
from  escaping  »i  nacv,  the  Uemuiis  foHnMle  AtUtiii  to  enl  tbe  fruit 
of  "  kuowlc^go  of  good  Hod  evil,"  by  wliich  be  would  liart*  known 
Un,>  Kmpire  of  Lif,'ht  nntl  Hut  of  Parkne**.  lie  oWytd ;  an  Angel 
of  I-ighl  iiidwoeil  hiui  Ui  iiiiiisgrefis,  aud  gave  him  tbo  meam  of 
tictorr;  but  liie  Diimoiii  cn-alrd  Eve,  who  ^eilucvil  him  into  aii 
net  of  Sr»siiali?m,  that  etiTtH-bli'd  liim.  and  bonne]  bim  anew  in  the 
bonds  of  matter.  Tbis  is  rcpeuted  iu  the  cose  of  eiery  uuiD  that 
lives. 

kTo  deliinor  the  doul,  cwjitive  in  ditrkness,  the  Principle  of  Light, 
Genius  of  the  SuD,  charged  to  redfeni  tin?   Iiitelliactnal  World, 
oT  which  hi<>  Is  the  typci,  camo  tu  manifo&l  Himself  among  meo. 

Khi  upiH-un-d  in  the  darkii^KS,  but  tlie  durlcDeia  cotinprebeiidMl  it 
;  aoctirding  to  the  words  of  St.  Jobu.    The  LighL  could  nul 
nniUs  with  th<^  durkuetm.    U  but  put  on  tbo  appearance  of  a  liti- 

ti  Ividy.  luid  tuitk  the  nHiiic  of  Christ,  in  the  Me^^iuh,  only  to 
•mmodaic  iteclf  lo  tht  language  of  the  Jewe.  The  Light  did 
votk.  turning  tbo  Jew?  frotn  the  adoration  of  the  Kril  Princi- 
anfl  thp  Pagans  from  (hf>  vfursbip  of  Demons.  But  the  Chief 
tie  J!!ni])ir«  of  Darltnoss  citiiwd  him  to  be  rrneified  by  tb«  Jpwk. 
f>ttll  be  eufrcT«d  in  apiMirance  only,  and  his  death  gave  to  all  stinla 
.syinbol  of  tlicir  uiifranf-hiivnicnt.  Tlie  iK-r-on  I'f  JeMiia  hav- 
diBa[i(»e(irvd.  tbTv  was  iwcii  in  hie  place  u  eixws  of  Light,  ovrr 
Ivsh  a  vplr«tial  Toic«  pronounced  these  worde:  "The  cross  of 
jl)t  is  eullwi  'Hip  Word,  Christ,  The  Out*,  .loy,  Tb*-  Bn«<l,  Thn 
I.  Thfi  licsiirrrftifln.  Ji'*UH,  The I*'Bthpr,The Spirit,  Lifi",  TruU), 

Oruec.'* 
Vilh  Ihrt  Priscillianifts  there  w«>rr  two  prineiplrs,  one  the 
jbiviaiLy.  the  oLher,  Primilive  Multi-r  uud  Darkocea;  each  eternal, 
la  IB  th«  son  and  lord  of  muil«r ;  and  the  9c«oiiditr7  nngole  and 
ions,  (■hildn'ti  of  matter.  Saiiin  orcnte<l  and  goronifi  tlievieihlr 
rid.  Rut  the  soul  of  man  emanawd  from  (Sod,  and  is  of  the 
ic  Kiibftancc  with  Qod.  S^diic«d  by  th«  otII  ?pint«.  it  passes 
rarioua  bodies,  nntil,  pnrifled  and  reformed,  it  rises  to 
is  Ktrvngthened  by  His  light.  These  powers  of  evil  hoUI 
iind  in  pledgv ;  and  to  redeem  t.bia  pk-dge,  the  Saviour,  Obridt 
the  Bwleemer,  came  and  died  upon  the  cross  of  expiation,  thtis 
^Uaohaygipg  the  wrilUiu  ubligutioo.    He,  Iik«  a))  souU,  w-aa  of  the 


568  MOBALS   AND   DOGMA. 

same  substance  with  God,  a  manifc-station  of  the  Divinity,  not 
forming  a  second  person  ;  unborn,  like  the  Divinity,  and  nothing 
else  than  the  Divinity  under  another  form. 

It  is  useleaa  to  trace  these  vagaries  further;  and  we  stop  at  the 
frontiers  of  the  realm  of  the  three  hundred  and  sixty-five  thooBud 
emanations  of  the  Mandaites  from  the  Primitive  Light,  Fin  (^ 
Ferho  and  Yavar;  and  return  contentedly  to  the  simple  and  sub- 
lime creed  of  Masonry. 

Such  were  some  of  the  ancient  notions  concerning  the  Deitj;  and 
taken  in  connection  with  what  has  been  detailed  in  the  preceding 
Degrees,  this  Lecture  afFonlfl  you  a  true  picture  of  the  andent 
speculations.  From  the  bogiDntng  until  now,  those  who  hire 
undertaken  to  solve  the  greut  mystery  of  the  creation  of  a  materiil 
imiverse  by  an  Immaterial  Deity,  have  interposed  between  thetwo, 
and  between  God  and  man,  divera  manifestations  of,  or  emua- 
lions  from,  or  personified  attributes  or  agents  of,  the  Great  Supieafl 
God,  who  is  coexistent  with  Time  and  coextensive  with  Spaoe. 

The  universal  belief  of  the  Orient  was,  that  the  Supreme  Being 
did  not  Himself  create  cither  the  earth  or  man.  The  fragment 
which  commences  the  Book  of  Genesis,  consisting  of  the  fint 
chapter  and  the  three  first  verses  of  the  second,  assigns  the  crmtiont 
or  rather  the  fvrmation  or  moildJiitg  of  the  world  from  matter 
already  exiatiug  in  confusion,  not  to  InuH,  but  to  the  ALHiM,well 
known  as  Subordinate  Deities,  Forct'S.  or  Manifestations,  among 
the  Phceniciana.  The  second  fragment  imputes  it  to  Innn-ALHW;* 
and  St.  John  assigns  tiie  creation  to  the  Aoyo?  or  Word;  and 
asserts  that  CnKiST  was  that  Word,  as  well  as  Light  and  Li**> 
other  emanations  from  the  Great  Primeval  Deity,  to  which  otb«' 
faiths  had  assigned  the  work  of  creation. 

An  absolute  existence,  wliolly  immaterial,  in  no  way  within  "*** 
reach  of  our  senses ;  a  cause,  but  not  an  effect,  that  never  was  9^^ 
l)ut  existed  during  an  iufiiiity  of  eternities,  before  there  was  anytt»  "^^ 
else  except  Time  and  Space,  is  wholly  beyond  the  reach  of  our  <^^  " 
reptions.  The  mhid  of  man  has  wearied  itself  in  s]>eciilations  i^  * 
His  nature.  His  essence,  His  attributes;  and  ended  in  being 
wiser  than  it  began.  In  the  impossibility  of  conceiving  of  im]^^ 
teriality,  we  feel  at  sen  and  lost  whenever  we  go  beyond  the  dom^^ 
of  matter.  And  yet  we  know  that  there  are  Powers,  Forces,  Can 


*  "Die  Substance,  or  Verj/  Self,  of  wtiicb  the  Alobay im  are  the  msDifesUtia 


PUKCB  OF  UBnOT,  OU  BCOTIISII  IlttNITAtM&N. 


$C0 


ul  are  tbemsclYcs  not  mntU.'r.  Wc  give  tbcm  niinice,  bat  what 
yej  nrolly  aw,  aud  what  their  esscnco,  we  ai-e  wholly  iguorunt. 
But,  fortmialoly,  it  dws  luit,  fnllow  that  w«  may  not  believe,  or 
wen  kn(t«!f  tJiat  which  we  cannot  rxpiiiin  to  our8flvi>s,  or  that 
irhich  iB  beyond  the  reach  of  our  comprehension,  ir  wc  lielitved 
mly  ibal  which  utir  intellect  can  gnu-rp,  measure,  comprehend, and 
\titu  distinct  and  cU'ur  iduuiuf,  wc  etiuuM  bclicvo  icarcu  uuyLhiiig. 
The  etasce  are  not  the  witneiises  thut  boAr  U'^tinioiiy  to  us  of  tbo 
k-nii-»l  truths. 

Our  greittfst  difficulty  in,  that  lungiiage  is  not  adequate  tu 
BxpTNS  onr  id«as;  bccanijo  our  words  refer  to  things,  and  arp 
ifiUfea  of  nhat  is  siibstnnlial  mid  niatorinl.  [f  we  use  the  wonl 
"niittnaiioii,''  our  miud  iuvijluntatily  rceiirg  to  gijmcthii>g:  matcriiil, 
JmiHff  out  of  some  othor  thing  that  is  iiiateriat ;  and  if  we  nj'eet 
l^ii  ides  of  malcriuh ty,  nothing  is  left  of  the  I'Diaiiutiou  hut  au 
ODcnlily.  The  word  "  thing  "  itself  suggests  to  us  that  which  is 
Vutrriid  and  within  the  cogniianoe  and  jurisdiction  of  the  seoses. 
If  w  cut  away  from  it  the  idi-a  of  matcriitlitr,  it  presents  iteelf 
la  na  as  no  thing,  bat  an  intangiblo  unreality,  which  the  mind 
ninly  endeavors  to  grasp.  £xi»t9nee -oi^ii  Bein^  are  tenud  that 
■te  Ihc  jtamG  color  of  materiality;  and  wlieu  we.4))eakofa  Fawer 
It  Force,  the  mind  immediately  iniagi'i  to  il-nOf  one  physical 
ud  niAteriiil  thing  acting  uimn  another.  J^liniinate  that  idea; 
■d  the  Pownr  or  F(in:t.%  devoid  of  physical  charaotcriitics, 
4Ntt  u  uDrml  as  thv  sliadi^w  that  duiicva  on  a  wall,  itwlf  a 
^naittnu  of  light;  ua  spirit  is  to  ue  merely  that  which  is  Hot 

lulinite  spiace  and  inlinit«  time  ture  the  two  primary  ideas.  We 
ftfmnliite  them  thus:  add  body  to  body  and  sphere  to  sphere,  until 
''w inagination  wranre;  ami  still  there  will  remain  beyond,  a  void, 
^^y,  unoccupied  arACK,  limitless,  because  it  i^  void.  Add  event 
eient  in  continuous  succession,  fon-ver  and  fort.'Vor,  »nd  there 
1  itill  remain,  U-fore  and  after,  a  tihc  in  vliicb  tbcro  waa  and 
ibe  DO  event,  and  also  endleiis  because  it  tJio  is  void, 
tins  the)*e  two  ideas  of  tliehonnd1e!>sne$8  of  s|>ace  and  tbe  eud- 
Bess  of  time  eeem  to  involve  the  ideas  that  matter  and  oveuta 
limited  and  finite.  We  cannot  conceive  of  au  infinity  of 
tidi  or  of  evente;  but  only  of  an  inrtepnUe  number  of  MOb  ; 
I.  ••  We  struggle  to  couceive  uf  llmr  iiifinitr/,  the  thought  over 
Ktura  in  despite  of  all  our  efforts— th^re  must  be  «jkh:»  in  which 


«?0 


HOSAIS  ASTD  DOOVA. 


Uiei-fr  are  m  worlds ;  ttiere  must  Ust©  been  /t'm#  when  tlim  »«« 
no  even  ts. 

We  caiiiiul  c'oncL-h-e liuw,  if  tlits  oftrtlimovvgiuilUoniof  nuUloDt 
of  miles  a  million  liiiiL-s  a'j«*a.U'<l,  it  la  *y\\\  in  the  cfntrt  cfffnti: 
norhow.ir  we  livL>d  millionnor  milliutidof  hji^  uiid  c«titurici,n 
eliuuld  slill  be  in  tUc  i;erili-o  of  eternity — vntli  atill  ae  mnf^ifM 
ou  oii«  fiidc  oa  ou  tlic  other;  witli  slill  as  Diuoh  tit/u  Wfonuii 
behind ;  Tor  thut  seems  tu  nay  that  the  norld  Iisji  nut  morad  m 
WB  lived  at  all. 

"tlor  can  wi;  vomprt'hend  buu  an  iuGD!f«  Krie«  of  woridt,  tilti 
togctlicr,  is  no  lurgur  thuti  uii  inlmiic  gCT'im  iif  aloniB;  or  an  ioS- 
Diteecrica  ofcentin-io^na  luiigt^rtimn  uu  iiiliiiitcevriworiteeadi; 
both  being  alike  infinite,  nnd  thon-tbre  ono  »erie«  coilt«iluii|  w 
more  or  fewer  anita  tbnn  the  other. 

Nor  have  we  the  rapacity  to  furm  in  oursclredi  HUT  idea  of  lim 
vbich  is  imwairriah  We  use  the  word,  but  it  conrcy*  lo  iuob!; 
the  idira  of  thi.-  uhi!c-iicc  arid  ncgnliun  of  matcrialitj';  whkbTtB- 
lEliiag,  H)}aoc  and  Time  alooc,  iufiuilv  and  boundlcae,  Dccm  li>  >■ 
to  be  kit 

We  ciintiot  form  any  conception  of  an  effect  withont  a  caW 
We  cnnnot  hnt  hflicvo,  indeed  we  know,  thar,  how  fur  wewrf* 
may  have  to  run  hncTi  along  the  chain  ofeflwls  and  caiiaef,  iltt* 
not  hc!  infiiutf  ;  hut  we  mast,  comn  »t  Inst  tn  aometbing  v\nA  it 
not  an  effect,  hut  the  first  cause :  and  yet  the  fact  is  literally  b^ 
yood  our  coinprehcnsion.  The  mind  refuses  to  grasp  tb«i4«^ 
MZ/'-exiBtence,  of  exiel«n»>  without  a  lieginning,  •  As  well  aipiO 
the  hair  that  grows  iipou  our  lieud  to  andunttaud  tb«  ustore  H^ 
iramortality  of  the  soul. 

It  do««  not  need  lo  ^  so  fur  in  Miirch  of  niyetcn«i;  nor  lii'^ 
wo  any  right  lo  diaheUeve  or  doubt  the  existence  of  a  (rttat  F'* 
Causo,  itself  no  olfect,  heeaust-  we  cunnol  comprehend  it;  beca*' 
tbe  words  we  ii«t>  do  not  even  expreaji  it  to  us  adequately. 

Wa  rub  a  needle  for  u  little  wjiile,  on  a  dark,  inert  mass  of  irM 
ore.  that  had  lain  idle  in  the  earth  fur  many  oeDtoriea  8umrd»aj 
is  (Jiereby  coinninii  icjktc-d  to  the  stwl — we  term  it  a  rirttt*,  a  p***' 
or  a  qutilil^ — and  thou  we  bulance  it  upon  a  pivot ;  and,  le  I  d)*** 
bj  some  invisible,  myatenoiis  Power,  ono  pole  of  the  awdle  titf>* 
to  the  North,  and  ihere  the  same  I'nwer  kerpn  Iho  »rao  j"*  ^ 
days  and  year* ;  will  keep  it  there,  perhafw,  nd  Iwng  asthewitfW 
lasts,  carry  the  needle  whore  vow  will,  and  no  matter  whatxat* 


PUNOR   OF  HEBCT,   OB  SCOTriaS  TBINITAWAS'. 


571 


Qtains  intcrrene  betweeu  it  and  tlie  North  Pole  yf  the  world, 
this  Power,  tlitia  acting,  and  iudicaliiig-  to  the  uixrincr  bU 
SM  over  tbe  tncklfss  occiin,  yrlvm  thi:  slan  stiiiic  uut  for  iiinu; 
saves  vessels  from  sliipn-nii^k,  liiiiiilies  rmmdleln-as, and  those 
midden  dcnth  on  whoso  Mras  the  fate  of  nations  itnd  th« 
<  of  tho  world  depend.  Ktit  for  it.  Napoh'ivn  might  nOTcr 
reached  the  porU  of  FmiiTO  on  his  return  from  Eg.vpt,  nor 
u  1iT«d  to  figlit  and  win  at  Trandgiir.  Mrn  call  this  Pow«r 
riifm,  and  tlirn  rniiii>Inrcnt)y  tJiiiik  that  tliey  liuveexptiiinnd 
;  and  ret  the}'  have  but  given  a  now  name  to  an  nnknown 
g,  to  hide  their  ignorance.  What  ia  thie  wooderful  EV>wer? 
u  tea),  actnal,  <t(7iV'o  Fow<.t;  lliat  wc  know  and  soe.  But  what 
SMUce  U,  or  how  it  actn,  wo  do  not  know,  any  moro  Ihtm  wo 
the  essenoi)  or  the  mode  of  aclioQ  of  the  Creatire  Thonght 
Word  of  QoCL 

nd  Again,  what  u  thai,  which  we  term  ffalvaHtsm  and  electric 
which,  eTolvi-d  hj  the  action  of  &  tittle  acid  on  two  mcta1% 
d  h;  a  magnet, cirvlcs  thf  «arth  ina  second,  ending  from  land 
nd  tbe  Tkoughis  that  govern  the  tran^iuvlions  of  individuals 
natlona?  Tbe  mind  haa  formed  no  notion  of  matter,  that 
ude  it ;  iind  no  nume  thrtl  we  «in  fjivw  il.  helps  n«  to  un- 
its eBSHtiff  and  iU  being.  It  i'»  a  I'owi-r,  liku  Thought 
the  Will.  We  know  no  more. 
hat  is  tiiiH  |K)Wi.T  of  tfrantalioH  that  inukcs  everythinf;  upon 
eartii  (end  to  tlicceutn-?  lli>w  docs  it  reach  out  its  iuTisibW 
a  toward  the  erratic  meteor-stones,  arrest  them  in  their  swift 
•K,  and  draw  Uiem  down  to  the  earth's  hoaom  ?  It  in  a  power. 
know  DO  mofK. 

hiu  lA  that  luat  which  playa  ho  wondorfnl  a  port  in  tlie  world's 
omy? — thai:  caloric,  latent  vrerynhen-,  within  lid  iiiii  without 
irodueed  by  oorabaitton,  hr  iotcnst.'  prcgnurc.  aud  l>v  swift  mo- 
la  it  nib«tat>cc,  matter,  spirit^  or  immateria),  n  mere  Forca 


to  of  Matter? 

oA  what  is  li^ht  f  A  tuhfinnct,  say  the  books, — matler,  that 
b  to  tiB  from  the  aim  and  stars,  each  ray  srpami)lc  into  tieren, 
he  priNm,  nf  distinct  colons  and  with  dixlinct  peruliar  quidl- 
and  action.  And  i/a  sulistanei-,  what  is  iis  C8M:ncu,  und  what 
is  inhcrcDt  ia  it,  bj  which  it  jonrniiys  incalculable  myrinds 
iles;  and  roaches  us  ten  tbuasand  years  or  more  after  it  leaves 
Btars? 


57i  MORALS   AKD   DOGMA. 

AU  power  is  equally  a  mystery.    Apply  intense  cold  to  a  ir*^ 
of  water  in  the  centre  of  a  globe  of  iron,  and  the  globe  is  et%-^ 
tered  as  the  water  freezes.     Confine  a  little  of  the  eame  lins;^ 
element  in  a  cylinder  which  Enceladns  or  Tjphon  conld  not  b.  *'* 
riven  asnnder,  and  apply  to  it  intense  heat,  and  the  vast  po-^aiw 
that  conched  latent  in  the  water  shivers  the  cylinder  to  atoms.-      ^ 
little  shoot  from  a  minute  seed,  a  shoot  so  soft  and  tender  that     ~~^t 
least  bruise  wonld  kill  it,  forces  its  way  downward  into  the  h     ^fd 
earth,  to  the  depth  of  many  feet,  with  an  energy  wholly  incd^m- 
prehensihle.    What  are  these  mighty  forces,  locked  up  in  the  siicrnall 
seed  and  the  drop  of  water  ? 

Nay,  what  is  Life  itself,  with  all  its  wondrons,  mighty  eirr^ff- 
gies, — that  power  which  maintains  the  beat  within  us,  and  f^Dn- 
vents  our  bodies,  that  decay  so  soon  without  it,  from  resolntir-ioa 
into  their  original  elements — Life,  that  constant  miracle,  the 
nature  and  essence  whereof  have  eluded  all  the  philosophers;  ^^BDd 
all  their  learned  dissertations  on  it  are  a  mere  jargon  of  words       ^ 

No  wonder  the  ancient  Persians  thoiight  that  Light  and  KUjI^ 
were  one, — both  emanations  from  the  Supreme  Deity,  the  ans-^h^- 
type  of  light.  N"o  wonder  that  in  their  ignorance  they  wor8ti=»iP" 
pod  the  Sun.  Ood  breathed  into  man  the  spirit  of  life, — not  n^^*^ 
t«r,  but  an  emanation  from  Himself;  not  a  creature  mnrfe  by  H^tt^^ii, 
nor  a  distinct  fxisfence,  but  a  Power,  like  Ilis  own  Thought:  ^^^'"* 
light,  to  thuse  great-siiuled  ancients,  also  seemed  no  creature,  ^=^Bn" 
no  gross  niuterial  substance,  but  a  pure  emanation  from  the  De^E'^^'J' 
immortal  iinti  indestructible  like  Himself. 

What,  indeed,  is  heai.ity  ?     Our  dreams  are  as  real,  while  tl^t  M 
last,  as  the  occurrences  of  the  daytime.     We  see,  hear,  feel,  ^^^^ 
(■xperience  pleasuro  and  suffer  pain,  as  vividly  and  actually  iir"*'  ^ 
dream  as  when   awake.     The  occurrences  and  transactions  o*^  ^  * 
year  are  crowded   into   the  limits  of  a  second:  and  the  dre^  *^* 
remembered  is  as  real  as  the  past  occurrences  of  life. 

The  philosophers  tell  us  that  we  have  no  cognizance  of  substai^  ^** 
itself,  lint  only  of  its  attributes  :  that  when  we  see  that  which  '       * 
call  a  block  of  murlilc,  our  perceptions  give  us  information  or"*"  "^^^ 
of  something  extended,  solid,  colored,   heavy,  and  the  like;  ht::^*''"' 
not  of  the  very  thiny  itself,  to  which  these  attributes  belong.  At    -"'' 
yet  the  attribnlos  do  not  exist  without  the  substance.     They  ^^^^'^ 
not  substantives,  but  adjectives.     There  is  no  such  thitig  or  exis^-^'' 
ence  as  hardness,  weight,  or  color,  by  itself,  detached  from  any  sn     *" 


PRIKCB  OF  HEHCY,  OB  SCOTTISH   TniXtTARIAK.  5,3 

moving  first  here,  then  Vh^re,  and  ntbiching  itself  to  tliU  Rt»l 
ic  irther  subjoot,  A  nd  yet,  they  say,  tha  attributes  are  not  the 
lOL 

I  Thonght,  Volition,  and  Pei^ptioa  are  not  the  soul,  but  its 
tutw  ;  and  we  have  no  cngniwnce  of  Iho  soul  ituslf,  but  oaty 
na,  il£  munift'flutfutis.  Xur  of  God;  but  only  of  His  Wis- 
,  PowtT,  lldguifictiice.  Truth,  aiid  other  attributes. 

1(1  jrct  we  know  tJmt  there  i«  matlttr,  a  eoul  irlthin  our  body, 
id  tha.t  lives  in  the  niiivvrsd 

ikc,  Ibeii,  Lhe  fkttribulea  of  Iha  bouL     1  am  couscious  that  I 

nd  am  the  esme  identical  jter^on  that  I  vaa  twoutv  y^ars 

r  ant  con^rions  ()iu<  my  Ixidy  is  not  I, — that  if  oiy  arms 

loppf-d  away,  this  pernatt  ulmt  I  cull  Mk,  vmild  BtJII  r/maiUr 

ileto,  entire,  identical  as  beHnrc.     Bnt  I  CAiinot  asoortain,  by 

ni«3t  iiifeiise  and  Inttg-runtinueil  ri-flcctiou,  what  I  atn,  nor 

e  vitliiu  my  body  I  rc^de,  nor  wlietlier  I  nm  a  point,  or  an 

idrd  subetauce.    I  have  no  power  to  examine  and  inspect.    I 

kjlpl,  think.  iK'ro«ivi>.     That  I  kuoir.  nod   notbiiig  more.     I 

Bfcifible  and  ^ulilime  Ttioiigbt.     Wtiat  is  Lbaf.  Thoiighl?    It 

.  Matter,  nor  Spirit.    It  id  not  a  Thing ;  hut  a  Poirer  and 

S.     I  make  optin  »  piipcrrcrUin  ronvouiioiml  miirksf.  that  rrp- 

\i  that  Thought.    There  is  no  Powtr  'T  Virtue  in  the  rnarksl 

•s  but  only  in  the  Tlion^lit  which  they  tell  to  others.    I  die, 

ho  Thought  fltill  livoB.    It  in  a  Power.     It  acta  on  men,  ex- 

theuL  to  entliUHiujui.  inspiri-'ii  patriotisui,  gowrufi  their  coii- 

.  controls  their  destinies,  disposes  of  life  and  death.    The 

I I  e;>ciik  are  but  a  certuin  suceession  of  parttculnr  sounds, 
by  con rfntional  arrang<>m<>nt  commuuiciite  to  others  the  Im- 
rial,  Intjingible,  Eternal  Thougltt.  The  fact  that  Thought 
hues  lo  exist  au  inat-int,  after  it  makes  its  appearance  in  the 
prori'R  it  immorlal:  for  tliere  is  nothing  conwiTubln  that  enn 
»y  it  The  spoken  word^.  being  mere  gouiulii,  may  vanis)] 
hin  air.  and  tlie  wrilten  ones',  mere  marks,  he  burnei,l,era4nd, 
and:  but  the  Tnot'oiiT  ilM>lf  live«  blill,  and  must  li\-e  on 
er. 

Unman  Thought,  then,  ia  ao  swtual  Exiktbvoe.  and  a  Forcb 
'owEic,  capable  of  acting  upuii  and  controlling  mutter  as  well 
nd.  Is  not  the  exiskMice  of  n  God,  who  is  the  immaterial 
of  the  Universe,  and  whose  Tnni'o«T,  rmlKiditd  or  not 
ied  in  his  WoBO,  is  an  Infinite  Power,  of  (.'n-utinn  and  pro* 


574  HOBAU  AND  I>OQMA. 

(luction,  destructioii  aud  preBervation,  qaitc  as  comprehensible  as  t~~»-^p 
existence  of  a  Soul,  of  a  Thought  separated  from  the  Soul,  of  t-IKae 
Power  of  that  Thought  to  mould  the  fate  and  influence  theDestin  "S-e* 
of  Humanity? 

And  yet  we  know  not  whence  that  Thought  eomee,  nor  what  it 
is.  It  is  aot  We.  We  do  not  mould  it,  ahape  it,  {ashion  it  It>  ii 
neither  our  mechanism  nor  our  invention.  It  appears  8pontaiC3e- 
ously,  flashing,  aa  it  were,  into  the  soul,  making  that  soul  ft::^e 
involuntary  instrument  of  its  utterance  to  the  world.  It  comes-  to 
us,  and  seems  a  stranger  to  us,  seeking  a  home. 

As  little  can  we  explain  the  mighty  power  of  the  human  Wl^CZJi. 
Volition,  like  Thought,  seems  spontaneous,  an  effect  withouti:^  k 
cause.  Circumstauces  joroj/oic  it,  and  serve  As  its  occasion,  bnt  ^ 
not  produce  it.  It  springs  up  in  the  soul,  like  Thought,  as  Cz^he 
waters  gush  upward  in  a  spring.  Is  it  the  manifestation  of  fc^be 
sout,  merely  making  apparent  what  passes  within  the  soul,  or  an 
emanation  from  it,  going  abroad  and  acting  outwardly,  itselif  • 
real  Existence,  as  it  is  an  admitted  Power  F  We  can  but  own  c^  ^ 
ignorance.  It  is  certain  that  it  acts  on  other  souls,  controls,  dir&*3to 
them,  shapes  their  action,  legislates  for  men  and  nations:  and  ;^get 
it  is  not  material  nor  visible ;  and  the  laws  it  writes  merely  info::^^''' 
one  soul  of  what  has  ])as8ed  within  another. 

God,  tht'Tcforp,  is  Ji  mystery,  only  as  everything  that  surrourz^dB 
us,  and  as  we  oursi'lvea,  are  a  mystery.     We  know  that  there  ** 

and  must  be  u  FiKST  Cause,     His  attributes,  severed  from  HL  — "J* 
self,  are  unn-alities.     As  color  and  extension,  weightand  hardn^^***' 
do  not  exist  apart  from  matter  as  separate  existences  and  substLJ*^'*' 
tivcs,  spiritual  or  imintiterial ;  so  the  Goodness,  Wisdom,  Just^£^"*' 
Mercy,  and  Benevolence  of  God  arc  not  independent  exisfendz::*^*' 
personify  them  as  men  may,  but  allrihutes  of  the  Deity,  the  adJ~^~iJ^ 
iii-es  of  One  Great  Substantive.     But  wc  know  that  He  must  "^ 

Good,  True,  Wise,  Just,  Benevolent,  Merciful  :  and  in  all  tbr^^^*' 
and  all  His  other  attributes.  Perfect  and  Infinite ;  because  we  ^»-  *™ 
conscious  tliat  these  are  laws  imposed  on  us  by  the  very  nature  "' 

things,  necessary,  and  without  which  theUniversc  would  be conf^c:^''* 
sion  and  the  existence  of  a  God  incredible.  They  are  of  Hia  essen  -^^' 
and  necessary,  as  His  existence  is. 

He  is  tlie  Living,  Thinking,  Intelligent  8onL  of  the  Univer^^*» 
the  Permanent,  the  Station"a!{T  [Effros.  .Estos],  of  Simc:^'^ 
Magns,  the  One  that  always  is  [To  Oc.To    On]  of  Plato, 


PHINCE   or  IIBRcr,   OB  SCOTTISn  TSIXlTARtAM. 


576 


ratlistingruished  from  the  perpetual  flux  unJ  rcflnx,  or  Oenesit, 

Aiid,  us  Die  Tliought  of  the  Son),  ptnanaling /r»ni  thi>  Soul,  ha* 
■Dies  amlibk  nnd  mibic  in  Words,  «)did  thr  TnoL'onT  oj*  Goi>, 
iringing  tip  wilhin  llimKlf,  Jnimortul  tu  Himself,  when  once 
□ctrivnl, — immortal  hfj'ort,  hvv.aw&i  in  llimwif,  uttnr  Itself  in 
rz  Word,  Hi  uiuiifcstutioD  and  mode  of  oommuiiicalioi],  ibud 
as  creuiti  the  Sliu«.TJal,  Sleuliil,  Spiritunl  UniTerw,  which,  likv 
ini,  at-vtr  fii^nn  lo  osi^t. 

This  iii  Lbo  vmI  idea  of  the  Ancient  Kalions:  OOD,  tliu 
linighty  Falher.  and  Sonree  of  All;  His  'fnovQHT,  cONceivitig 
0  wIioIm  ITiiiveriM-,  and  leilliug  its  creation:  Ilia  Word.  w//cri»H/ 
at  THOfonT,  and  ihus  Wcomiiig  the  Creator  or  Demiourgo>6>  in 
:)Oiii  was  Life  and  Light,  and  that  Light  the  Life  of  the  Uni- 
rsct. 

Nor  did  that  Word  tvaa«  at  the  single  act  of  Creation;  and 
iTirig  Kt  going  t]ie  great  machine,  and  enacted  the  luvs  of  its 
Kon  and  pro;^n-K^iou,  nf  hiiTh  and  Iif<>,  and  change  and  death, 
Be  Lo  c-nist,  or  ivmoin  thcrcafti-r  in  inert  idlencM. 
Fob  the  Teiouoiit  ov  God  lives  axd  is  imuoeetal.  I^mbod- 
i  in  the  WoBD,  is  not  only  tyjwiffd,  hnt  it  prrtm-ivs.  It  condnota 
id  controU  the  Universe,  all  sph<3ref>,  all  worlds,  all  actions  of 
K-nlriud.  and  of  etery  animate  and  inanimate  creatarc.    Itg^walcs 

the  »onl  of  every  man  thai  lives.  The  Stars,  the  Earth,  the 
it-cs.  the  WindH,  the  anirergal  Toice  of  Nature,  temj^est.  and  ara- 
Bflhe,  (be  Soo'»  roar  and  the  gfate  voice  of  tho  waterfall,  tlw 
JOTS'-*  tlmnderand  the  low  whinper  of  the  hniok,  tliepoiifjnrbfrdf. 
p  voic**  of  loTe.  (he  ppreeh  of  men,  all  are  thealphalirt  in  which 
n>niniani<>iitOA  ilflelf  to  men,  nnd  informs  tliem  of  the  v-i11  and 
w  of  (»<id.  thn  fviiil  nf  thr-  Universe,  And  thus  mnst  truly  did 
rilS  WORU  UKOMi;  FI.I3rt  ASD  CiWELL  AIIO.IO  JIEJf." 
God)  tho  Qaknovb  [-'atiier  Iflarrfp  AyrwffTOf.  .  .  V*t^v 
bBfistofl],  known  to  ng  only  hy  Hie  Attrihuten;  the  Attnoi.irre  i 
■;..The  TlloroHTor  God  [Kyvnia.  Rnnoia],  and  the  Word 
'/oyoc....Iiog<wJ.Manife»tation  and  espreiwion  of  the  Thought; 
.,  .Behold  TUB  TRDB3tASo.\trr  TitisiTt ;  the  Univkksal  Soul, 
lo  Tnoroirr  in  lh«  Roul.  the  Work,  or  Thought  expressed  ;  Ihrt 
nitRK  IK  OSE,  of  a  Trinitarian  Scossais. 

|ere  Miiisonry  pautieg,  and  leaves  ite  initiate*  to  carry  oat  and 
lup  these  great  Tmths  in  such  manoor  as  to  oach  may  seem 

37 


3IOft4U  AND   DOOXA. 


most  ttcconlant  with  ivoson,  philosophy,  tnith,  and  hU  nliptai 
&it}).  11  ilccliiicei  U>  uctiut  Arbiter  lictwoen  them.  Itlixikacdalf 
OD,  while  ouch  multiplier  the  iuteruit-d luted  bctve«n  tlic  DWu  iij 
Hatu-r,  and  tho  ^wrsoniBcatioDs  of  (.iod'n  niAuiffdUtiona  and  (iui- 
liDtee,  to  whatevoi  exUuit  his  rcasun,  his  couviction,  or  hu  boej 
dictat«&. 

.  While  the  ladiun  telln  us  that  Pakaiiiukua,  BuKHu.twlPi- 
8ATMA  wvrc  tbc  lint  Triuuo  Qod,  rcvcaliug  Himself  us  BnAfiti. 
Visnxc,  and  Sit  A,  Creator,  PreMrwr,  and  Bci-.tmfter;.... 

The  Kgj'ptiiLB,  of  Aml-k-Ke,  XKiru^aud  FarnA,  tYeahr.JlathT, 
Thought  or  Light;  the  Pi>r«iun  of  his  Trinitj  uf  Throe  Ponna 
Obmcxd,  Sources  of  AiyA/.  /Yr#,  anil  Ifyi/or;  thv  Booililhi>t'  ■  '  ■ 
Qod  SAKTA.a  Trinity- compwrd  of  Hui'ddba,  DBABMAiaci'i^ 
Ok,—/nieUi()ence,  Law,  and  Union  or  /fannoHtf;  the  Ohinua-Si- 
beans  of  /A^ir  Trinity  of  Chang-ti,  the  Supreme  Sorcreipii  Ihw 
th«  Hliuvviis;  and  Tuo,  th<>  Uiiivor«i)  Sii]>n-m«  lieuaon  and  F)m> 
dple  of  alt  ihiugs;  who  produced  tlio  Unit;  that,  two;tf«» 
thnw;  and  thive,  all  that  ib  ;. . . . 

While  the  Sclavono-Vend  typilicaAi's  Trinitjr  by  the  Ihnc  head* 
of  th«  Qod  Triglav;  tlie  Ancieut  Pnifidian  poitils  to  huTmoe 
God, /VrX-oMn,  Pi'ip/^w.aHd  /'ff/riwj/iwi,  Deilic*!  yf  Light  im  I''"'  i 
tier,  of  Hull  and  of  I  lie  Earth  ;  thu  Anciont  St^audiuaTiao  >" 
/Vwi,  aud  Thor;  and  lluj  old  EirusvjinK  to  Tika,  Taij(a.)ipA 
MixRKVA.  Slreiufth,  Abunda»et,  nnd  H'ijtdom  ; 

While  Plata  tt-lis  lis  of  the  Sufrretiu  Gooil.  the  JtenMn  or  liM- 
leci,  and  the  Soul  or  Spirit;  uiid  Philo  of  the  Anhfif/pt  of  Uj^* 
Witdom  \2oipta],  and  the  Word  [AoYOi\%  U)«  KabbalieU, •i' 
the  Triad)  of  th«  SejihJruth  ; . . , . 

While  the  difciplea  of  Simou  Magus,  uiid  the  many  aecta  oftli" 
Onosticft,  oonfnse  us  wiUi  l\ii:'\t  Eatui,  Emanationt,  Patpni.  ''*•' 
itom  Superior  and  Inferior,  laUlabaolk,  Adtim-Krulmon.  rvt*  •*' 
the  thrvv  hundred  aud  sixty-five  thoiuaud  enuiiintiont  of  tb>.>  11*^' 
daltea ;.. . . 

And  while  the  pioua  Christian  believw  that  the  Woiio  dwelt  i* 
ihe   Mortal   Body  of  Jesus  of  Nazareth,  iiud  saOoml  opoa  *■''* 
('roes ;  and  that  thi*  lioi.Y  GnosT  wiia  putiri-d  out  ufHiu  tlie  Aj 
ties,  and  now  inspires  rrrry  truly  ChriaLiuii  Suiil : . . . . 

While  all  these  faiths  assert  their  claims  to  the  vxclodw 
sPBBion  of  the  Truth,  KiiRonry  incaloatea  ila  old  diwtrioe,  an 
more :,... That  Qod  u  Oku;  that  hu  Taooonr,  uttcned  ii 


,  to* 

1 


PEINCB    OF   MBBCT,   OE   SCOTTISH   TEINITAEIAN.  677 

ED,  created  the  Universe,  and  preserres  it  by  those  Eternal 
8  which  are  the  expression  of  that  Thought:  that  the  Soul 
Cau,  breathed  into  him  by  God,  is  immortal  as  His  ThoughtB 
that  he  is  free  to  do  evil  or  to  choose  good,  responsible  for  his 
and  pnnishable  for  his  sins:  that  all  evil  and  wrong  and 
ring  are  but  temporary,  the  discords  of  one  great  Harmony; 
t:hat  in  His  good  time  they  will  lead  by  infinite  modalations 
le  great,  harmonic  final  chord  and  cadence  of  Truth,  Love, 
:e,  and  Happiness,  that  will  ring  forever  and  ever  nnder  the 
les  of  Heaven,  among  all  the  Stars  and  Worlds  and  in  all 
3  of  men  and  Angela. 


xxvn. 

KNIGHT  COMMAJSl^ER  OF  THE  TEMPLR 

This  is  the  first  of  the  really  Chivalric  degrees  of  the  Ancieat 
and  Accepted  Scottish  Rite.  It  occupies  this  place  in  the  Calen^ 
of  the  degrees  between  the  26th  and  the  laat  of  the  PhiloaqAini 
degrees,  in  order,  by  breaking  the  continuity  of  these,  to  rdiew 
what  might  otherwise  become  wearisome ;  and  also  to  remiod  ^ 
that,  while-engaged  with  the  speculations  and  abstractions  of  phi- 
losophy and  creeds,  the  Mason  is  also  to  continue  engaged  in  tbi 
active  duties  of  this  great  warfare  of  life.  He  is  not  only  a  M(aii- 
ist  and  Philosopher,  but  a  Soldier,  the  Successor  of  those  Knighti 
of  the  Middle  Age,  who,  while  they  wore  the  Cross,  also  wieldri 
the  Sword,  and  were  the  Soldiers  of  Honor,  Loyalty,  and  Dntf. 

Times  change,  and  circnmstanccs;  but  Virtue  and  Dntyremiio 
the  same.  The  Kviis  to  be  warred  against  hut  take  another  di^ 
and  arc  developed  in  a  difFerent  form. 

There  is  the  same  need  now  of  truth  and  loyalty  as  in  the  din 
of  Frederic  Barbarossa. 

The  characters,  religious  and  military,  attention  to  the  sick  ind 
wounded  in  the  Hospital,  and  war  against  the  Intidel  in  the  field, 
are  no  longer  blended;  but  the  same  duties,  to  be  performed  in 
another  shiipe,,  continue  to  exist  and  to  environ  us  all. 

The  innocent  virgin  is  no  lunger  at  the  mercy  of  the  bmtil 
Baron  or  licentious  man-at-arms;  but  purity  and  innocenee  still 
need  protectors. 

War  is  no  longer  the  apparently  natural  State  of  Society;  and 
for  most  men  it  is  an  empty  obligation  to  assume,  that  they*"!! 
not  recede  before  the  enemy;  bat  the  same  high  duty  and  oblige 
tion  still  rest  upon  till  men. 

Trnth,  in  act,  profession,  and  opinion,  is  rarer  now  than  in  th^ 
days  of  chivalry.  Falsehood  has  become  a  current  coin,  andcir- 
cnlates  with  a  certain  degree  of  respectability;  because  it  has  *" 
actual  value.  It  is  indeed  the  great  Vice  of  the  Age — it,  and  '" 
twin-sister,  Dishonesty.     Men,  for  political  preferment^  proffs^ 


KKmRT   QOIDIAXOIEB  OF  TtlZ  TEHPLK. 


5T9 


aver  principles  arc  expedient  and  pro6tahlc.  At  tlic  luir,  ia 
nlpit,  and  m  the  halls  at  leguilntioii,  men  ttrgiie  ugainsl  tbt-ir 
convictions,  and,  with  what  thcjr  Utu)  hfftc,  prove  Lo  the 

wjtioQ  of  others  that  which  they  do  not  tliemselvea  bcIicTe. 
K-ritjr  And  dnplioity  nra  valnnble  M  their  posftcssors,  like 
18  in  (locks,  ihiit  yield  n  ci-rtain  i^Tonuc:  and  it  is  no  longer 
ih  of  an  opinion  or  »  principle,  bnt  (he  net  pmfil  that  miiy 

lized  from  it,  which  is  the  meaaarc  of  its  vala<?. 

0  PrcAs  is  the  great  eower  of  ftilsehood.  To  slander  a  political 
oDtst,  to  misraprcsout  all  that  he  says,  and,  If  that  Ic  impoft- 
to  invent  for  him  what  he  doc«  twt  eay;  to  put  in  circu- 

whati^Tcr  t>neclo88  cslnmnies  against  him  are  necessary  to 

:  him, — tliew  are  habiu  so  common  as  i»  hare  ceased  to 

ite  notice  or  commetit,  mnch  hs»  enrprisc  or  disgust. 

icre  was  a  lime  vhnn  a  Knight  ironld  die  mther  than  alter  a 

bivjik  his  Knightly  word.    The  Knight  CumtnAiidor  of  the 

I*  reriT««  the  old  Knightly  spirit;  and  derotcs  himnlf  to 

Knightly  worship  of  Truth.    No  proft^ssion  of  nii  opinion 

is  own.  for  expedii-ncy's  Hik«  or  proQt,  or  ihroiigh  fear  of  the 

I's  di^faror;  no  slander  of  even  an  enemy;  no  coloring  or 

ion  of  the  saringa  or  acta  of  other  men;   no  ineinrcrp 

and  argnmt'nt  fi>r  any  purpose,  or  under  any  pretext,  mueb 

fair  escutcheon.     Out  of  the  Chapter,  as  trvll  as  in  It,  he 

flpoflk  the  Truth,  and  ail  the  Truth,  no  mor»  and  no  Icm;  or 

not.  at  all. 
pnrity  and  innocence  everywhere,  the  Knight  Commander 
prot«ction,  as  of  old;  against  bold  violetice,  or  those,  more 
|W  than  murderers,  who  by  arl  aiid  trenehcry  aeek  to  slay  the 
and  against  that  -want  and  deetitntion  that  driru  too  many 

1  their  honor  and  innoi2«nco  for  food. 

no  age  of  thf.'  world  has  man  had  heltt-r  opporluoity  than 
o  display  those  lofty  rirtnes  and  ih:it  noble  horoism  that  so 
giiuhed  the  three  great  military  and  religions  Orders,  in 
yonth,  before  they  became  cornipl  and  viliuti-d  by  prosperity 
lower. 

tea  a  foarfu)  epidemic  ravages  a  city,  and  death  is  inhaled 
the  air  men  brvalbe;  when  the  living  scarcely  sufllee  to  bnry 
pad. — most  men  flee  in  abject  terror,  to  return  and  live  re- 
hle  and  inflncntial  when  the  danger  baa  paawd  away.  But 
Id  Knightly  spirit  of  devotion  and  dblntc rested ness  and  coq- 


580  MOEAXE  AND  DOQVA. 

tempt  of  death  still  liTes,  and  is  not  extinct  in  the  human  heart 
Everywhere  a  few  are  found  to  stand  firmly  and  unflinchingly  al 
their  posts,  to  front  and  defy  the  danger,  not  for  money,  or  to  be 
honored  for  it,  or  to  protect  their  own  household ;  but  from  mere 
humanity,  and  to  obey  the  unerring  dictates  of  duty.  They  nurse 
the  sick,  breathing  the  pestilential  atmosphere  of  the  hospital 
They  explore  the  abodes  of  want  and  misery.  With  the  gentleness 
of  woman,  they  soften  the  pains  of  the  dying,  and  feed  the  lamp 
of  life  iu  the  convalescent  They  perform  the  last  sad  offices  to 
the  dead ;  and  they  seek  no  other  reward  than  the  approval  rf 
their  own  consciences. 

These  are  the  true  Knights  of  the  present  age :  these,  and  the^^ 
captain  who  remains  at  his  post  on  board  his  shattered  ship  nnti^^ 
the  last  boat,  loaded  to  the  water's  edge  with  passengers  and  crew- 
has  parted  from  her  side ;  and  then  goes  calmly  down  with  k-^- 
into  the  mysterious  depths  of  the  ocean  : — the  pilot  who  stands  ■-n 
the  wheel  while  the  swift  flames  eddy  round  him  and  scorch  an.^ 
his  life  : — the  flreman  who  ascends  the  blazing  walls,  and  plnngee 
amid  the  flames  to  save  the  property  or  liyes  of  those  who  bawe 
upon  him  no  claim  by  tie  of  blood,  or  friendship,  or  even  of  otii- 
nary  acquaintance: — these,  and  others  like  these: — all  men,  wlio> 
set  at  the  post  of  duty,  stand  there  manfully;  to  die,  if  need  b^ 
but  not  to  desert  their  post :  for  these,  too,  are  sworn  not  to  recede 
before  the  enemy. 

To  the  performance  of  duties  and  of  acta  of  heroism  like  these, 
you  have  devoted  youriiclf,  my  Brother,  by  becoming  a  Knig^* 
Commander  of  the  Temple.     Soldier  of  the  Truth  and  of  Loyalty  • 
Protector  of  Purity  and  Innocence!    Defier  of  Plagrte  and  pesti- 
lence !    Kurser  of  the  Sick  and  Buricr  of  the  Dead !    Knight,  p**" 
ferring  Death  to  abandonment  of  the  Post  of  Duty  I    Weicom® 
the  bosom  of  this  Order ! 


XXVIII. 

nonr  or  tiik  sun,  oh  prince 

ADEPT. 

DD  is  the  iinthnT  of  everytliing  that  CTHtf-th ;  the  Et-^pnal,  the 

rme,  the  Living,  am!  Awfiil  Bi'ing;  froni  whom  nothing  in 

ttTaiTerM  ia  biildi-n.  Mnkeor  llim  nn  idols  and  viHible  jtiia;;r«: 

rather  worship  Him  in    ihtr  ih-pp  noliuiiiM  of  «*tiueslered 

for  He  18  invisiblr,  and  (ills  the  ITniverse  us  its  eonl,  and 

not  in  anj  Temple! 

^1^*11  nud  Darknoiss  arc  the  World's  Eternal  wavflL  (}o<l  is  the 
«ipJe  of  cvfrythitij:  ihiit  vn'nts,  stid  the  Father  of  nil  Beingn. 
HeUeiemiil,  immoviilile,  and  Solf-Exi«t*nt.  There  at*  no  bounds 
li  Uii  pdwi-r.  Al  ono  gUiice  he  wca  (he  I'm!,  tlic  Prwenl,  and 
tJ>f  Ptiturc ;  and  (he  piiict-ssion  of  the  huildera  of  llie  Pyramids, 
'^iUiliBaml  unr  rcmolest  Desceiidantf,i9nov  paaeingf  before  Him. 
B»raHl«(rtir  thoiijfhta  before  rhey  are  known  U>  oureckM.  He 
Wl**  the  movemeiiis  of  the  t'nivcrBe.  and  all  erentti  and  reTolii-- 
^> ire  the  cmatnn'S  of  His  will.  For  He  is  the  Inllnite  Mind 
||d  Snpreme  rntelligenoo.  • 

Ird  the  hfinnntng  Man  had  the  Word,  and  that  Word  was  from 
'*^:  and  out  of  the  living  power  which,  in  and  by  that  WoBu, 
I  CDmninnicutM  tr.  iniin.  came  the  f^iiDT  of  hii  existence.     Let 

f-ttan  Bpesk  the  Wdrii,  for  hj  it  mt:  Fathhr  laado  light  and 

fkaete,  the  world  and  living  creatures! 


582  UO&ALS   A.ND   DOOKA. 

The  Chuldean  upon  his  plains  worshipped  me,  and  the  sea-lotiug 
Phcenician.  They  builded  me  temples  and  towers,  and  bnnwd 
sacri&ccB  to  me  upon  a  thoiiaund  altars.  Light  was  dirine  to 
t\iem,  and  thoy  thought  me  a  God.  But  I  am  nothing — nothing; 
and  Light  is  the  creature  of  the  unseen  God  that  taught  the  true 
religion  to  the  Ancient  Patriarchs:  Awful,  Mysterious,  THB 
ABSOLUTE. 

Man  was  created  pure;  and  God  gave  him  Tbuth,  as  he  pn 
him  Light.  lie  has  lost  the  Inith  and  found  error.  He  Im 
wandered  fur  into  darkness ;  aud  round  him  Sin  and  Shame  horer 
eyermore.  The  Soul  that  is  impure,  and  sinful,  and  defiled  with 
earthly  stains,  cannot  again  unite  with  God,  until,  by  long  triali 
and  many  purifications,  it  is  fmally  delivered  from  the  old  calam- 
ity; and  Light  overcomes  Darkness  and  dethrones  it,  in  the. 
Soul. 

God  is  the  First;  indestructible,  eternal,  Uncseated,  inm- 
visible.  Wisdom,  Justice,  Truth,  and  Mercy,  with  HafTHont/  md 
Love,  are  of  his  essence,  and  Elej-nity  aud  Infinitude  of  Extenaa*- 
He  is  silent,  and  consents  with  Mind,  and  ia  known  to  Sonli 
through  Mind  alone.  In  Him  were  all  things  originally  con- 
tained, and  from  Him  all  things  were  evolved.  For  out  of  Hi» 
Divine  Silesce  and  Rest,  after  an  infinitude  of  time,  was  na- 
folded  the  Word,  or  the  Divine  Power;  and  then  in  turn  the 
Mighty,  ever-acting,  measureless  Intellect;  and  from  the  Wobd 
were  evolved  the  niyriiuls  of  suns  ami  systems  that  make  t^* 
Universe;  and  fire,  and  hglit,  and  the  electric  Uabmost,  wWcn 
is  the  harmony  of  spheres  and  numbers:  and  from  the  INTELL-St^ 
all  Sonls  and  intellects  uf  men. 

In  the  Beginning,  the  Universe  was  but  One  SOUL.    HE  ■*** 
The  All,  alone  with  Time  and  Space,  and  Infinite  as  they. 

HE  HAD  THIS  THOUGHT:  "I  Create  Worldn:^^  an4    ^*'* 

the  Universe,  and  the  laws  of  harmony  and  motion  that  rul*3  ^" 
the  expression  of  a  thought  of  God  ;  and  bird  and  beast,  and  e*"^^ 
living  thing  but  Man:  and  light  and  air,  and  the   myster'*''*' 

•currents,  and  the  dominion  of  mysterious  numbers! 

HE  HAD  THIS  thought:  "/  Create  Man,  whose  S^^ 

shall  he  my  image,  and  he  shall  rule."    And  lo!  Man,  with  seO^^ 
instinct,  and  a  reasoning  mind  I 

And  yet  not  Man!  but  an  animal  that  breathed,  *" 

SAW,  and  thought:  until  an  immaterial   spark  from   God's  o*"" 


RKIOHT  OV  THE  SCS,  OB   PUIKCE  ADBPT. 


688 


ng  pcaetratrd  the  brain,  ant]  became  the  Soul:  And 
:  Ihuortal!  Thus,  tlirwrotJ,  fruit,  of  Qod'a  thouglit, 
t  s«i!ti  aiul  hears  untl  tevls;  ttiul  thinks  and  reaaonB; 
hmt  lures  uud  Ih  in  hitmiony  with  tlie  UiiirerMi. 
Before  thft  world  grew  old,  the  primitive  Truth  faded  out  trota 
tlMi's  Snuls.  Tlirti  man  ii^ki-d  himself,  •'  JV/itit  bwi  ft  flW  Aoio 
«(/  ivhfuev  am  I?  and  tp/iUArr  do  I  t/nf"  And  Ihf  SduI,  looking 
nvurd  npon  itdelf,  sttuve  to  learo  wttcth^r  that  "I"  vcru  mere 
Duller;  it«  thought  and  ri'-AS"n  nnd  its  prntsione  and  affectiotia 
n>'rt>  n-saltii  of  roalcriul  comliinatiun ;  or  u  muterinl  lining  L>tivelo|>> 
Dg^  ao  ifumalcrial  Spirit:  .  .  and  furihur  it  atroro,  by  scir-uxami- 
isJ^ton,  to  Wni  nhelbur  that  Spirit  were  nn  individnnl  eswnce, 
riib  B  K'puraU-  immortiil  uxi»a'iit.-c,  or  an  iiifiniu-simal  |ii)riiuu  of 
Hircat  rirsb  Principle,  inti*r-pc.-nctrat(tig  the  Universi' and  the 
nnnitudtt  of  epiict;,  utid  undiiloting  liku  ii^'ht  iind  htat:  .  .  and 
B  they  wandvrcd  fnrtbtr  amiii  the  maaoaof  crr*>rj  and  imagined 
Bh  philofophioa ;  wallowing;  in  the  sloiighs  of  materialism  and 
Rbuali^m,  or  bonting  their  wing»  yainl;  in  tho  vacuum  of  at>- 
tractionfi  and  idenlitirx. 

]oyet  tlie  Brst  oaks  si  ill  put  fnrtli  thi-ir  lt;avea,  mau  lost  tlia 
b(  knowledge  of  the  Unc  True  (iud,  Ihi;  Aiiricnt  A.haoliite 
iteuoe,  thr  Intiuite  Mind  and  Supixmc  Ink-lliguncc;  uitd 
loKt«d  holplcasly  out  upon  the  ehorslecs  ocimid  ot  conjecture. 
?hen  the  goal  vnod  ilf«lf  with  seeking  to  Icurii  whether  tlio 

Erial  unii-crjie  was  a  mere  t'Uanco  combiuation  of  atoiua,  or  the 
of  Inflniie,  Uncreated  Wisdom:  .  .  wht-ther  the  Deitjr  wasi  a 
^ntnited.  and  the  Univereo  on  txtoiidcd  immateriality;  or 
rhclht-r  He  wus  »  personal  existence,  an  Omnii>oli-ut,  Ktt-'nial, 
)ur>rcmc  E«eetice,  regulating:  matter  at  will;  or  tmbjeuting  it  to 
lucban^eablc  laws  throughout  etemitf ;  and  to  whom.  Himself 
ntinitJ*  und  Eternal,  Spuc«  and  Timi>  are  uaknnwn.  With  their 
Initt!  limited  vision,  thev  suiigbt  to  learn  the  source  and  explain 
he  exialence  of  Evil,  and  Puin,  and  Sorrow;  and  so  ihi>y  wan* 
leml  'iTCr  deeper  into  the  durkucss.  and  were  lost ;  and  tlierc  was 
or  tliem  no  kini!:er  any  God;  httl  only  a  great,  dumb,  MulIeM 
iTcnw,  full  of  mere  cmbtema  and  symlwK 

vc  liirv'lofonL*,  in  eome  of  the  degrees  through  which  you 

tl.  board  much  of  the  anoiijU  worship  of  the  Sun,  thu 

the  oilier  bright  luminarive  of  Ueavun.  and  of  the  Kle- 

Dunta  and  Powers  of  Uuivereal  Katura.     Yon  have  been  uiud^  U» 


S84  MORALS   AUTD    DOOllA. 

■ 

some  extent,  Tainiliur  with  their  persoDifications  as  Heroes  Ma- 
iug  or  triumphant,  or  as  personal  Gods  or  GoddesBcB,  with  hnnun 
characteristics  and  passions,  and  with  the  mnltitade  of  legends 
and  fables  that  do  but  allegorically  represent  their  risings  ud 
settings,  their  courses,  their  conjunctions  and  oppositions,  tlieir 
domicile  and  places  of  exaltation. 

Perhaps  you  have  supposed  that  we,  like  many  who  have  writ- 
ten on  these  subjects,  have  intended  to  represent  this  worship  tn 
you  as  the  most  ancient  and  original  worship  of  the  first  men  tint 
lived.  To  undeceive  you,  if  such  was  your  conclusion,  we  hate 
caused  the  Person iti cations  of  the  Great  Luminary  of  HeaTes, 
nnder  the  names  by  which  he  was  known  to  the  most  ancient 
nations,  to  proclaim  the  old  primitive  truths  that  were  known  to 
the  Fathers  of  our  race,  before  men  came  to  worship  the  risible 
manifestations  of  the  Supreme  Power  and  Magnificence  and  the 
Supposed  Attributes  of  the  Universal  Deity  ia  the  Elements  uid 
in  the  glittering  armies  that  Kight  regularly  marshals  and  an^s 
upon  the  blue  field  of  the  firmament. 

We  ask  now  your  attention  to  a  still  further  deTelopment  rf 
these  truths,  after  we  shall  have  added  something  to  what  we 
have  already  said  in  regard  to  the  Chief  Luminary  of  Heaven,iB 
explanation  of  the  names  and  characteristics  of  the  severaUnup* 
nary  Deities  thiit  rcpivsented  him  among  the  ancient  races  (S 
men. 

AxnoMor  Athom-Re,  was  the  Chief  and  Oldest  Supreme  God  of 
Upper  Egypt,  wori^hippcd  at  Thebes;  tlic  same  as  the  OM  of 
AUM  of  tlie  Iliiulris,  wliosc  name  was  unpronounceable,  andwH 
like  the  liREiiu  of  the  latter  People,  was  "The  Being  thatwM. 
and  is,  and  is  to  come;  the  Great  God,  the  Great  Omnipotent. 
Omniscient,  and  Omnipresent  One,  I,hc  Greatest  in  the  Uuivcrsf- 
tlie  Lord;"  wliose  cmblom  was  a  perfect  sphere,  showing  that  He 
was  first,  last,  midst,  and  without  end ;  superior  to  all  Xature-Godei 
and  all  personifications  of  Powers,  Elements,  and  Luminari«i 
symbolized  by  Light,  the  Princi]>le  of  Life, 

Amun  was  the  Nature-God,  or  S|iirit  of  Nature,  called  by  that 
name  or  Amux-He,  and  worshipiwd  at  Memphis  in  Lower  EgJP^' 
and  in  Libya,  as  well  as  in  Upper  Egypt.  lie  was  the  LiliJ^ 
Jnpiter,  and  represented  tlie  intelligent  and  organizing  force  tli»' 
develops  itself  in  Nature,  when  the  intellectual  types  or  fo^ns 
■of  bodies  are  revealed  to  the  senses  iu  the  world's  order,  by  theif 


EVtatrT  OF  THE  BDN,  OR  PQINCE  ADBFT. 


6lt5 


ith  tnuU«r,  wboreby  tbi>  geoenitioii  of  hudiex  is  efTucteil. 
He  WW  the  same  with  Kaepli.  fWim  wbose  inooUi  issued  th*.*  Orphic 
:  oqL  of  which  canitr  the  Uiiircrae. 
>roxir£«8  was  th«  Nnttire-Ood  of  thv  Orvcks,  ua  Aur>;  yr&i  of 

I  Egyptians    fa  the  popular  loj^end,  Dion  nsos,  unwell  as  llcrctt- 
,  *»s  a  ThfljaH  Ufro.  lx>rii  of  a  martit)  molJier.     Both  were  sons 

both  jwrsecuted  V  IlfrK.     Bui.  in  Hercules  the  God  ig 

ibLc  U)  the  H«roi  while  Dionnsos,  ercn  in  poetry,  retjiinH 

hit  (lifiao  i-huructcr,  mid  ie  idiuitie^l  with  lacrhu^,  the  jircBidinj 

lim  of  the  mysicrica.    I'creouificaliou  ol  the  Sun  iti  Taurus,  At 

IvX'hoofg  showed,  hc-dclircr^il  rvirth  fh>m  the  harsh  dominion  of 

ilcrcondnctnl  the  mighry  ohonis  of  the  Sl!irs,aiid  thocelcetiol 

atntioi)  of  the  year,  cliangrd  with  the  tt^K.sons,  and  nuderwent 

rii  pcriiNlical  d<xtty.     lie  vras  (he  Sun  us  in  vnked  by  the  Klei^ns, 

h^fiiyirif?,  uehrrcd  into  the  world  timidttt  lightning  and  rhnnder, 

^  Mighty  liuDtcr  of  the  Zodiac,  Zu^r«u8  the  Golden  or  ruddy- 

The  Mysteries  taught  the  doctrine  of  Divine  Unity;  and 

II  PowiT  wh««eOii!snos8i*ia  SL-cming  mystery,  'nit  rcsilly;!  tniism, 
I  Dionnstxi,  llie  God  of  Yature,  or  of  tlial  moisture,  which  is  the 

94f  Natore,  who  prepares  in  diirkness,  in  Hndes  or  laaion,  the 
filiiniariifcand  vegetatioti.  orisliiniM'irtlie  li^ht  uudcba^g•'e<rolv- 
!  tfaair  varivtiee.  in  the  £geiin  iduuUs  be  was  Uutvs,  Durdauiu, 
or  Imhros;  in  Crete  he  appears  as  lanus  or  even  Zont, 
(rgitti'tio  worship,  remaining  unveiled  hyihe  iisnn)  forma  of 
f,  betrayed  to  profane  cariosity  the  nymlwls  which,  if  irrerer- 
Uj contemplated,  were  aure  to  l»e  misunderstood. 
It  was  the  same  witii  the  dit>menil>er«^  Zagreu«tthe  gon  of  Per* 
0%t,  an  Ancient  Subterranean  Dionusos,  the  homed  prof^cny 
\3itM  in  the  Cnn^it^llation  of  the  Serpent,  entrusted  by  hia  fattier 
the  Ihtiiuk-rhoil,  and  eneirr-lpd  with  the  pnitepLinj,;  dnnre  of 
CyreiM^  Through  iheenriounarlifioea  of  Tlore.  the  Tilann  eluded 
^vigilance  of  hin  guardians  and  tore  him  to  piecni;  hnt  Pallas 
the  still  palpitating  heart  to  hiR  fatlu-r,  who  commanded 
j^Mo  to  burr  the  dismembered  romoias  upon  Paruaesus. 
HiNoiiqsos,  ae  Well  a«  Apollo,  was  lender  of  the  Mnma;  the  tomb  of 
H|  KOoiDiMiuiFd  the  worship  of  Ihe  other ;  they  were  the  same. 
^■dtSerentt  contrasted,  yet.  only  as  filing  separate  parts  in  iho 
Bti-ilnuiia:  and  tlie  mystic  and  heroic  personiflcations,  the  Ood 
"Jiitoro  and  of  Art,  seem,  at  some  n^mote  period,  to  have  pro- 
^titi  from  a  commoD  Boaroe.     Their  eeparatiou  waB  one  of  form 


586  UOBALS   AND   DOGMA. 

rather  than  of  substance ;  and  ft'om  the  time  when  Heicaln 
obtained  iuitiation  from  TriptolerauB,  or  Pythagoras  receiyed  Or- 
phic tenets,  the  two  conceptions  vere  tending  to  re-combine.  It 
was  said  that  Dionusos  or  PoEeidon  had  preceded  Apollo  in  the 
Oracular  office ;  and  Dionupos  continued  to  be  esteemed  in  Greek 
Theology  as  Healer  and  Sayiour,  Author  of  Life  and  Immortility. 
The  dispersed  Pythagoreans, "  Sous  of  Apollo,"  immediately  betook 
themselves  to  the  Orphic  Service  of  DionusoB,  and  there  are  indi- 
cations that  there  was  always  something  Dionysiac  in  the  worahip 
of  Apollo. 

Dioniifios  is  the  San,  that  liberator  of  the  elements;    and  his 
Bpiritoal  mediation  was  suggested   by  the  same  imagery  which 
made  the  Zodiac  the  supposed  path  of  the  Spirits  in  their  descent 
and  their  return.    His  second  birth,  as  offspring  of  the  higheel,  is 
a  type  of  the  spiritual  regeneration  of  man.     He,  as  well  as  ApoUoi 
was  precentor  of  the  Muses  and  source  of  inspiration.    His  rule 
prescribed  no  unnatural  mortification:  its  yoke  was  easy,  and  its 
mirthful  choruses,  combining  the  gay  with  the  severe,  did  but  com- 
memorate that  golden  age  when  earth  enjoyed  eternal  spring,  »nd 
when  fountains  of  honey,  milk,  and  wine  burst  forth  out  of  ita 
bosom  at  the  touch  of  the  thyrsus.    He  is  the  "  Liberator."    Ijlt* 
Osiris,  he  frees  the  soul,  and  guides  it  in  its  migrations  beyond  fli^ 
grave,  preserving  it  from  the  risk  of  again  falling  under  the  ^ 
very  of  matter  or  of  some  inferior  animal  form.    All  soul  is  T*" 
of  the  Universal  Soul,  whose  totality  is  Dionus6s;  and  he  1**" 
back  the  vasi'ant  spirit  to  its  home,  and  accompanies  it  thrt>i'S'' 
the  purifying  processes,  both  real  ajid  symbolical,  of  its  ear"*'''J 
transit     He  died  and  descended  to  the  Shades;  and  his  suflV3'"'6 
was  the  great  secret  of  the  Mysteries,  as  death  is  the  grand  mys^^'T 
of  existence.    He  ia  the  immortal  suitor  of  Psyche  (the  Soul)  r  * 
Divine  influence  which  physically  called  theworld  into  being,    *'' 
which,  awakening  the  soul  from  its  Stygian  trance,  restores  it  fl^*° 
earth  to  Heaven. 

Of  Hehmes,  the  Mercury  of  the  Greeks,  the  Thoth  of     **^* 
Egyptians,  and  the  Taaut  of  the  Phoenicians,  we  have  hereto'*^^ 
spoken  sufficiently  at  length.     He  was  the  inventor  of  letters  *•■' 
of  Oratory,  the  winged  messenger  of  the  Gods,  bearing  the  C»<* 
ceua  wreathed  with  serpents ;  and  in  our  Council  he  ia  represeu'^ 
by  the  Obatob. 

The  Hindus  called  the  San  Sitbta;   the  Persians,  MithB*^^' 


EKIQBT  or  THZ  SUV,  OR  FKIWCB   AUKrT. 


687 


le  Egypitant,  OaiRU;  tlie  AfsyriatLn  anil  Chaldaatis,  Bhl;  Uie 
■ythiaiui  anil  Eirutcant  Awi  the  aooient  Pelasgt,  AbraLbcs  or 
KttcvLSb ;  the  /'hmnicianst  Adonai  or  Adon  ;  and  the  Scandina- 
an*,  Odis. 

Front  Uio  name  Sl-bya,,  ^xaa  \r  Uie  HtndOe  to  tli«  Snn,  th« 
■ci  whn  pnid  him  pHrtiruItir  ndorution  were  called  Sunra^.  Tbcir 
uutcrd  descntx}  hia  c^iu*  as  (imwn  W  sl'vvii  gn-eu  hor«e&  In  tlie 
tunpln  of  Vigvruswant,  ut  Ik-iuuva,  tbvrc  ia  ud  anoifint  piece  of^ 
lalptnre,  well  execult^  in  et(>iic%  rL-iire«eiiliiig  him  sitting  in  a 
X  dmwii  bjr  a  HgrAj  with  twelve  btndg.  Uiii  clirtriul'.'cr,  l>y  whom 
'.  tfl  prpct-dtd,  i£  Artis  Ifrom  -nn,  AyR  tbe  C'«/i»««iww f],  or 
,e  Dawn;  ami  aiiioiij  hie  mimy  titWs  are  twelve  llial  di-niito  liU 
acinct  powore  in  euch  of  the  (welvu  munthA.  T)iu»e  puivvrsajv 
itvd  AditVM,  each  of  whom  hiu  a  iturtifuUr  namo.  Surya  \» 
ipposed  frt'ijiientlv  to  liuvu  dcsraudt-d  u{miu  iiurlfa.  iu  B  hamua 
ispe,  and  to  have  Irl'l  »  race  on  irarih,  fiiiuallv  rL-nowiivd  iu  Indian 
Eor;  with  thi-  Uvliadca  uf  Ureooc  iXa  id  often  atj'lcJ  Kiu^  of  the 
UiTfi  aud  J'Unots,  and  lh»8  romindg  H9  of  the  Adon-Tjbuotb 
Lord  of  the  SUirry  llosU)  of  tho  liebr.,'W  writings. 
HituKjU>  wflK  the  Sun-tiod  of  Uie  Fertians  ;  and  wag  fabled  to 
Be  hovu  born  in  a  gnitlu  or  rave,  at  the  uiiit«r  tolgtice.  Ilis 
Pka  Were  cvio ttruti-d  iii  thai  period,  at  the  monKal  when  the  sun 
tmiincntfvd  to  return  Kurthward,  and  to  iiicivaeo  the  length  of 
no  daV4.  Thi^  wti«  the  fircAC  Feast  of  tlio  Uogiun  religion.  The 
Ionian  t'lilfiuinr,  pul.liiiihi'd  iu  th«  time  of  L^oUKtantine,  ut  which 
eriod  hit  worship  began  to  gain  ground  in  the  Occidont,  fixed  hid 
JHt-day  on  the-  2.'>th  of  Deccmlwr.  IIih  .-italuci  and  iniugi^i  wera 
|BrilH?d,  l>c<ft>oii  iavicto  Milhra — to  the  invimnbln  htiin-God 
lithnie.  A'ainen  iiwictura  iSol  Mithm . .  iSWi  OmnijiolaUi  MUkra. 
'o  him,  gold,  inocnse.  uiid  niyrrU  were  consecrated.  *'  Thoc/'  saja 
lortianui  t'apella,  in  hi^  bynin  lo  the  8nn,  **thR  dwellers  on  ibc 
lile  adoFc>  M  Scrapie,  and  Memphitj  wonibipti  aa  Osiris;  in  thi* 

rl  ritv»  of  Pomia  tbmi  art  M  ithraii,  in  Phnigia.  Atys.  and  Libya 
down  to  tb<.*c  u  Ammon,  and  I'ha^nieian  iiyhlua  un  Aduuis; 
hd  thus  titu  wboitt  worid  odoix-e  tlitx-  under  diflcrent  names." 

Omuid  wot  mn  of  Ileli^^A  (Pbra),  the  "diriuc  uirnpriug  cou- 
leOiTutu  with  tlK'  dawn,"nud  at  the  wdic  tiiov  an  iDi'iiniattoii  of 
Cnepb  or  Agatluxlajnion,  the  Good  Spirit,  inchiding  all  Wn  puaai- 
>le  manireNtatioDs,  either  physical  or  mnruL  IIu  reprosentL-d  in  a 
uniliur  form  the  benoticent  aipect  of  all  higher  einanaciona;  and 


$8B 


UOBAI^  A»D   OOOMA. 


in  him  wu  developed  the  oonocptaoD  of  ii  Being  pond;  good,  m 
tbiri  it  beoiune  iicoi<eeary  to  set  up  Another  power  as  hU  HdvenBtr, 
called  ik-th,  Babys  or  TypbuD.  tt>  aocoaal  for,  tho  injariotu  iab- 
cdul'H  of  Nature. 

With  the  pliennronna  o(  ngi-icitUiire,  supposed  to  b«  the  to*«Btiiiu 
of  Osii-is,  the  Kgyptiana  ronnect*^^  tho  highest  triitlig  of  Umr 
rpligiita.  The  soiil  of  miui  waa  us  the  seed  bkldcu  iu  thvgrouiul, 
aiul  tl)o  mortal  fntmuwork,  siinihirty  coneigaed  lo  iU  dark  re^uag- 
place,  uiraitod  itd  njdtonttion  to  lirc-'n  uiifailiuj;  ti'>urc«.  Obirin  W 
not  only  lH?ai<factorof  the  liriag;  lie  was  ul»o  liiulod,  $(;npij,u>l 
ItiiudiLiniLULlius,  l:h«  mODOroh  of  the  dituL  Ik-ath,  tbc^-fom, » 
Kg^'ptiiin  upiuion,  was  oulj*  another  name  for  mutealiaH,  sincvlu 
Qod  ia  the  same  power  who  iniM-ssuuily  reuows  vitality  in  Nataih 
Svery  oorpee  duly  enibalmod  wad  ciilkil  "OairiM,"  autt  in  Cbi*  gnt* 
vw  aapposed  to  be  unit^,  or  at  least  brought  into  appruxiinattaD, 
to  the  Divinity.  Fur  when  Qod  bocain«  inc-urnuto  for  mw'i 
benetit,  it  was  implied  thai,  in  anuJogy  with  hit  asutumcd  clmniclft 
he  should  suhmiL  to  all  the  conditions  of  visibln  uistenca.  Ia 
death,  ad  iu  lifi-,  Uis  and  OHirix  were  jmtteriis  and  precurMfiof 
mankind ;  their  sepulchres  stood  within  the  temples  of  iHe  fnf^ 
rior  Gods;  yet  though  their  rvnuuna  might  be  t-mombed  at  Mrtt- 
phis  or  Abjdiis,  their  divinity  wm  tmimpeached,  and  tliej  cithrt 
sboDo  as  luminaries  ia  the  Hoareos,  or  in  tho  uttMcn  watil 
preuded  over  the  futurity  of  the  disembodied  spirits  wboni  itiA 
bad  brought  nearer  to  them. 

The  notion  of  a  dying  Qod,  so  n%quent  in  Oriental  h!gmd,and 
of  which  we  have  already  aaid  much  in  former  degrt-r*.  »'>•  '■*■' 
Batnral  inferonec  from  a  literal  iitt«rpretation  of  uuture-«<>r- ''i  < 
oinvv  Daturo,  which  in  Ihu  vicissitudes  of  the  soasona  seems  to  ■>* 
dergo  u  dic^ulutioii,  was  to  the  «-arliest  rvl Igjon Jsbs  the  rljxta 
imago  of  the  Deity,  and  ni  a  remote  period  one  and  the  tamv  »ili 
the  "  varied  Uod,"  whose  attributes  were  sven  not  ouly  in  its  xilal- 
fty,  but  iu  itfl  changes  The  unaeeu  Mo^er  vf  th<r  UninfM  *■* 
tnshly  identitied  witli  its  obvious  fluotuationa.  The  epecuUu** 
Deity  suggested  by  the  drama  of  nature,  was  worshipprd  vilh 
imitative  and  ^-miwthetic  rites.  A  period  of  mourning  aboal  )^ 
Autumnal  equinox,  mid  of  joy  ut  the  return  of  spring,  was  ihsMt 
ODirer«al.  Plirygiuus  uud  PupblagoQians  Buwliuua.  and  «**> 
Athenians,  were  a!!  more  or  Wm  utlaobed  to  such  ohscnraiiOM;  t^ 
Syrian,  damsels  sat   weeping  for   Xhommus  or  Adoni, 


KNIGIIT  or  Till   SDK,   OB   PBIKCE    11>K1'T. 


388 


WQundvd  l)y  tht  tooth  of  Winter,  gymbwIiwHl  ly  On*  lnwr,  iu  very 
gvDi^ra)  Dtnblfm:  and  tin'Mn  rit(-«,  oiitl  thn»>  of  Aty«  and  Oainf^ 
■wuru  e%-i(lL'ii t]y  fiugijciuil  Ijy  Ibe  ■n'est  of  vogeUUan,  when  the 
iSuD.  cIrNceiiding  from  liis  aldtudr,  s«ctos  deprived  t>f  biAgeocn^ 
iog  powi-r. 

Ofiirie  is  a  Witij^  auulogons  to  ilia  Syrian  Ain>!II  ;  mid  llic  iJibl« 
of  bU  hi«i»rr,  wliicli  wo  lived  u»t  hvrc-  rv)K<at,  U  a  lui'raljvtt  form 
or  Mit;  |K>|>iiliir  lyligiuii  of  K^ypt,  of  wliicb  tliu  8iiu  ig  l.lii*  iJi>ro, 
amd  thf<  iignoiillui'ul  rrult*iiiliir  tlic  iiumit.     Thu  iiiifi&t  vallvy  uf  thv 
!3(llv,  owing  Us  fci'tilily  tu  tlv  iLUtiuul  iiiiindiLtion.  Hppfured,  in 
c»otr»at   witli  the  itiirroitndiiig  di;>iTi.,likf  life  iii  Uie  midst  of 
cicuth.     TUe  iniindutiuii  was  in  uvidi-rit  dofu-iidviicc  oi)   the;  8uu, 
«uitl  £gypt,  puTJroui^d  wlili  and  dust^ru.  liki- alt«»rt  within  a  burn- 
ing Cvtisnr,  wite  t.Ue  rcmale  pou-er,  dvpvadvnloti  tlit-  iii6uonc«s  pcr- 
eoiiiJiod  iu  its  GikI.     Typhon  his  bi-otlier,  tlio  lypc  of  darltuuBS, 
clruughtj  uud  sterility.  Lliruw  bi&  body  into  llie  NiU*;  and  tliiw 
Oviris.  tbc  "good,"  Uie  '■  Saviour."  pGriahfd,  in  lli«  !!8th  voir  of 
Itils  life  or  reign,  and  on  ibt  17th  duy  of  the  iiiomh  Atlior,  or  the 
X3th  of  Novtuibt-r.    lit  iii  iil^  mudo  to  die  diinti^  the  huttla  ot 
'ftktt  early  eummer,  wbco,  Truiu  Uurch  (o  July,  the  earth  was 
^NWchvd  with  intoli>rii))le  hnnt.  ve;;cLation    vaa  aeorchi-d,  uud  the 
^M^nid  Kilo  fxtiHueted.    From  tho-t  deuth  h«  riHos  when  Ibu  Sol- 
^Ulii>I   Sun    brings   the  innQdntion.  and  Vlftypt   is    flltvd    vritli 
X3itnb    and    uccliimaliou    aatioiintury    of    tbu    iu>uund    harvL'sl, 
X'rum    his   wintry    d<.'iilh    he    rims    with    titt:    tMirly   UnwL're  of 
^ftriDgi  uid  then  the  joyful  feBLivul  of  Osiris  found  wus  oelc- 
"•  •ratfHJ. 

S«  thi'  pridn  vt  .Tvmtiht-ed,  one  of  tlie  Persian  8iin4ii'rooti,ur  tiiu 

Molmr  yv»r  pLTiiouifii-d,  waa  ubniptly  cut  off  by  Zohak.  the  tyrant  uf 

t-bc  Wt-'i^l.     lit"  WHM  «iwii  asundi-'r  by  a  fiith-boiiL-,  nud  innii-iliiiu-ly 

t,he  briglitnvSD  nf  irau  clmii^cd  tu  gloum.    (luuymodc  and  Adonic 

1  ikv  Otjiris,  were  burrii'd  off  in  till  Lhuir  tftrengbli  and  bc'uuly ;  tltu 

J^jrcuuthiD.)  dt'atli  of  Linus,  the  burtJiuo  of  the  uocieul  liinK-nt  of 

^rvM:tr,  wild  like  that  of  tlie  Heniian  KiikUick,  the  Bithyniiiti  Uylw, 

id  till'  B^jyptinn  Munero*,  Son  of  Mcnes  or  thif  Etemnl.    Tb» 

'87  call*^  MatiurtM  woa  Hung  at  Kj^yptiaii  buintin4-tK.sT)d  an  vf&gj 

luluacd  within  n  diminutive  Sarcuphagns  uua  hiuidcd  ntiind  tti 

X«miud  Ibu  leuvstA  of  thu  brii-f  fcenurc  of  oxifteuw.     Thv  In-autiful 

SCmdood,  aleo.  p<Tt8liud  in  his  prime-;  and  Enuob,   wbo^  early 

<tUrth  VM  iuiaent«d  u  Iconinm,  lived  36&  yoara,  tb«  number  of 


600 


UOHALS  ATID  IKHIICA. 


ila,/8  of  the  m\iir  year ;  «  brief  space  vhou  cumpared  with  th«  lea 
gerity  of  liis  patriArohal  kindred. 

The  <tory  of  Osiris  U  reflccU>d  in  tlioec  of  Orpbous  uiil  Picot- 
806  Zagreus,  and  p4.>rhaps  in  tlic  kgcuds  «f  Ab&jrltu  aod  l^4iu; 
of  ^6011.  Thyeetos,  Wfliccrtfs,  Uye.  and  Pelopa.  lo  in  thediawi- 
H>liiltf  leis  or  Niobe':  anrl  Uhi-a  riiutiriie  livr  dismembeicd  M, 
UyjiLTJoa,  and  llie  death  uf  ht-r  iiuu  Uelioi,  drowned  in  ilie  SriJ* 
nue;  and  if  ApoHo  and  Pionusoe  urc  imniortul.  they  huiitii 
imdcr  otliLT  iiunn-s,  as  Orpbeiis  Liiiiid,  or  IlyaciiithuA.  Tht  i 
iilchruof  Z<;us  was  sliuwn  iu  Crvte.  Uippolytue  wna  usEocikU^I 
divJDtt  liotiors  ivitli  AjkiIIo,  and  ufu-r  he  had  beon  torn  lo 
like  Oains.  wu«  n'Stwivd  to  life  by  ilie  Pa-onian  herb*  of  Dit 
Biid  kept  dnrkliuff  in  the  wcn-t  gi-ovc  of  E^'uria.  Zeiu  ilf 
OlyniptiB  to  visit  tlie  Etliiopiuus;  Apollo  undcrwrut  wrrituilf ' 
Adtuvtue;  Tlii-^eue,  IVirithoHj,  llvrciik-s,  and  othor  bcnw,  **■ 
Bceoded  for  a  lime  m  Il:id«»  ;  a  dying  Xalnrc-Uod  was  fsbitnUe' 
in  the  MyAterivs,  the  Attic  women  fusted,  MiLtiiig  on  tlis  gfo*oi 
during  the  Thpsin<>[ihot'iu.  uud  the  IVpoiiaiialaniontM  thRdtaeot 
of  {Joni-CrnBtTpiiie  to  Ur-  Shiidt-jt. 

But  the  death  of  the  Deity,  ts  uiidcritlood  by  the  Oricntaliil 
not  incotisifitont  tvith  hia  iui mortality.  The  tfmjiomry  dix'llnvl 
the  Sons  of  Light  U  but  lUi  cpisodti  in  their  endless  c<iiitiaui1| 
and  ae  tht'  day  «iid  year  are  more  cour«nient  stibdi^-iaioM  «f ' 
Infitiito.  SI)  iIk'  flery  desLihs  of  Phat'thon  or  Hrrculi'ti  ure  but 
in  the  mmf  Pbrenii  pruiTss  i-l'  pir^wtual  regi'iuraliun,  by  »b 
the  spirit  of  Otiiris  Uvfs  forever  in  the  succvesion  of  the  >Irni|4itf 
Apia.  Every  year  witii<>8»es  the  revival  of  Adonia;  and  lhe««*« 
tears  E}ied  by  tlie  llcliudts  for  the  immaiui-o  dt^lh  of  th* 
brother,  are  the  golden  ebowcr  fall  of  ppjjiiie  hope,  in  which  1^ 
denceiidfi  from  the  brazen  vault  of  btuven  into  tbe  howm  of  ih 
parched  ground. 

Bal,  rcpresontaliveor  personification  of  thcann.  wason«<i(1 
Qreat  Qods  of  Syria,  Assyria,  and  Chaldc-o,  and  bit  ntun<*  \»  < 
upon  the  monumenis  of  Ximrond,  nud  rre<|ucntly  utTurv  in 
Hebrew  writings.    He  was  tlie  Gi-cat   NatarMJod  of  Unbyla 
the  Power  of  bent,  life,  and  generation.     Ills  syinhu]  wa*  the! 
and  he  was  dgured  eeated  ou  a  bull.     All  thf*  acoessoriea  *f ' 
great  Lemple  at  Babylon,  described  by  IlerodoLns,  art) 
Willi  singular  fidelity,  but  on  a  emalkr  scale,  in  the  Uebre*  ' 
emaole  and  temple.    The  golden  etatne  alone  it  wanted  to  an^ 


KKIOirr  OF  THB  SUN,   OR    PRINCE   ADRPT. 


5dl 


tlicKSCTxibliuice-  The  vord  Hal  or  Baai,like  llif?wor(l  Adon, 
ifles  Lord  siid  Miistcr.  lie  was  u1i»>  tim  Siipn-iufl  Vvlty  of  the 
Fbubitoe,  Amonit«x,  utiJ  Curthiiginiaiis,  and  uf  thu  SaWatu  iu 
pn«ra) :  the  (laiils  vor«hippcd  the  San  undur  the  tiartii;  of  Bi-lin 
r  Bfltiiiis:  »nd  Ucia  is  fuutiO  utnung  Ihc  Ct-lLic  Deities  upuD  tbe 
iiraeoi  monanicntA. 

Tbu  Kyrthi.ni  miccftors  of  tho  Owpks  main(*in«d  with  hBrdier 
BbitS  II  nioro  innnlr  stvlc  of  reli^oufi  symbciIiHm  than  thu  uffemi* 
ule  fntltii«ia»i8  of  the  Smith,  and  had  pnibwlMxl  in  their  i'ermtn, 
[KHCl'tKS  and  Mini  has,  ttie  cniniummaliun  of  thfiqualitii-s  Ut«y 

£ini*d  and  excrcisnl. 
miist  every  nation  will  bo  foniid  lohuve  had  a  mylhicttl  being, 
e  strength  or  weakness,  Tirtucs  or  dcr<.ote,  Dior*  or  IwM  nearly 
escribe  tbe  Snn'a  corccr  throngh  tho  soaaons.  TIutc  wwa  CVItie, 
T4>ntout{;,  a  Scyihiiui,  uii  Ktruscan,  a  Lydiiin  Hvreuleii,  nil  whoeu 
•gc'nd«  berame  tributary  to  tho^  of  the  Ort.-<-k  tjcni.  Tbe  numo 
r  ncrtulca  was  found  by  llcrcxiotiu  to  have  bt'eii  long  familiar 
I  Kgyt>t  and  ilio  Ritst,  and  to  have  originally  ljetoiig<.-<l  lo  a  much 
iglicr  jtersonagti  ibou  the  comparatively  modern  hero  known  in 
Irvcce  as  the  Son  of  Alcmc-na.  Tho  temple  of  the  Hercules  of 
'yrc  was  ivportcd  to  baTc  beDo  built  2300  years  bt-Torc  the  time 
i  UtiUKlotua;  and  Uvn-ules,  whose  Qn-^k  uunie  Iiaa  been  some- 
imca  Bup|)o«ed  ta  be  of  Pliocntciaii  ongin,  in  tlio  mum  of  Ciruui* 
Dr.  I.  r.  "  roTcr"nud  "  pommhnlfttur"or  earlh,  b«  well  a»"Iiype- 
of  the  sky,  waa  the  patron  and  model  of  tbosu  famoiu  uavi- 
|n  vho  spread  bis  aluis  from  c04i»t  to  const  llirougb  tho  Medi- 
paean,  to  the  extremities  of  tbe  West,  where  "  Arkalbi'?.  " 
thu  Cify  of  Cades,  and  where  a  perpetual  fire  burned  in  hia 
He  wu  the  lineal  descendant  of  Perseus,  the  luininutu 
of  darlciiL-Mi*,  funwired  within  a  subterranean  Taiilt  of  bniM; 
he  a  rciircBL'iitiitiou  uf  tbo  IVrsian  Mithras,  rearing  his  em- 
ktlc  lions  above  thu  gates  of  Mycviitu,  and  bringing  tho  fiwonl 
Fi^tnabecd  to  battle  a;;ainet  tlic  (iorgone  of  the  Weel.  Mithras 
iiilariy  described  in  the  Xcnd-Am^ia  iig  (ho  "  mighty  hero,  the 
spid  niDuer,  whose  piercing  eye  ombrncrs  all,  vhnw  arm  bcarv 
M  clnb  for  tlie  doalniotion  of  tbe  Danind.'* 

^BcrciiIeK  Ingenit'iilos  wliojiending  on  one  kncc,iiplift«  his  clnb 
Hi  Ijumplra  on  Um  Scrjiout's  head,  wais  like  Pruini-theua  and 
mttaln!',  one  of  tho  ran-iug  a«}H.-c(8  of  Uie  elruggling  and  de- 
ling .Snn.    The  rictoric^  of  licrculefl  arc-  but  exhibitions  of 

3S 


5S9  xokau  xtj>  dogka. 

Snlir  powr  which  har«  eT^r  to  be-  repeated.  It  was  in  the  fjr 
Xonh.  amonj  the  Hyptrhtir^ina.  thar.  dirested  of  his  Lion's  eha, 
h«  laj  doTQ  Co  ^ie^p.  :iti<i  fur  3  :ime  I'let  the  horses  of  his  cbariot 
Henceforth  that  Northern  re-ji'^n  uf  gloom,  called  the  "place  of 
the  d^ath  and  revival  of  AdooLi.'  that  CaacaEos  whose  sammit 
wa^  ao  lof:j.  chat,  like  the  Icdiaa  Mem.  it  seemed  to  be  both  ^e 
glial  aD>!  commrQOrment  of  the  Snn'a  career,  became  to  Greek  im- 
aginatioDj  cbf  fiaal  hottrne  of  all  things  the  abode  of  winter  fuiil 
desolation,  the  [^-iDnacIe  of  the  arch  connecting  the  upper  and 
lover  world,  and  Conie'^iicntlv  the  appropriate  place  for  the  biD- 
ishmenc  of  Pn'methen*.  The  daughters  of  Israel,  weeping  for 
Thammaz.  mentioned  by  Ezekiel,  sat  looking  to  the  North,  and 
waiting  for  hii  return  fmm  that  region.  It  was  while  Cvbele  with 
the  Snn-God  was  absent  among  the  Hyperboreaas,  that  Phrrgi*) 
abandoned  bv  her.  suffered  the  horrors  of  famine.  Delos  &od 
Delphi  awaited  the  retnm  of  Apollo  from  the  HjperboreanB,  and 
Ilercnles  brought  thi-nce  to  Olympia  the  olire.  To  all  Hami^ 
the  N'orth  has  iramemorially  been  the  place  of  darkness;  and  of 
the  great  lights  of  the  Lodge,  none  is  in  the  North. 

Mithras,  the  rock-bom  hero  {TltTpoyfyiji),  heralded  the  Snn'i 
retnm  in  Spring,  as  Prometheus,  chained  in  his  cavern,  betokened 
the  continuance  of  Winter.  The  Persian  beacon  on  the  monn- 
tain-top  ri- presented  the  Rock-iiorn  Divinity  enshrined  in  hii 
worthiest  temple;  and  the  funeral  confljignition  of  Hercules »M 
the  ann  dying  in  glory  behind  ihu  Western  hills.  But  though  the 
transitory  manifostution  suffers  or  dies,  the  abiding  and  eternal 
power  libcTutos  and  saves.  It  was  an  essential  attributeof  uTitan. 
that  ho  Khonld  arise  iigain  after  his  fall ;  for  the  revival  of  Nature 
is  as  certain  as  its  decline,  and  its  alternations  are  subject  to  the 
appointment  of  a  pciwer  which  controls  them  both. 

"Ood,"s;iys  Maximus  Tyrius, '-did  not  spare  his  own  Son  [Her- 
cules]. orexem|it  him  from  the  calamities  incidental  to  humanity- 
The  Theban  progeny  of  Jove  hud  his  share  of  pain  and  trial.  Bt 
vanqiiisliing  earthly  difficulties  he  proved  bis  affinity  with  Heaven. 
His  life  was  a  conlinned  struggle.  He  fainted  before  Tjrphon  in 
the  desert;  and  in  the  commencement  of  the  autumnal  season 
(cum  longn;  redit  hora  noctis),  descended  under  the  guidance  of 
Minerva  to  Hades.  He  died;  but  lirst  applied  for  initiation  to 
Kumiilpup,  in  order  to  foi-eshadow  that  state  of  religious  preparatio" 
which  Khould  precede  the  momi'Utons  change.     Even  in  Hades  be 


K^-IaDT  OF  TBS  SCK,  OB  PBIKCB  AOBPT. 


efts 


■d  Thcsi-uw  mill  rt'niovcd'Uic  Stone  of  Asculaiihiis.  rfaniraated 
.lit'  UluudK-^itHpiriu.  iiii<l  drug^  into  Ibc  light  uftlsy  tliu  uiuoalcr 
>rU'rtu.  jusU;  ri.'|>ul<-<l  iuviucillc  IwcauK;  an  emblem  of 'J)iin« 
tfloir;  he  Itiirst  tlie  chnins  <»f  th^  sr»Te  {for  Busiris  is  thp  grave 
tercimilktl),  ntid  iriumplnint  al  ttie  close  us  in  ibt*  (lawn  of  his 
BBcr,  ns  rcoeirod  after  hix  labora  Into  the  rvfuyte  of  tlie  heavenly 
BhifiionR,  li\-ins  forvwr  with  !^>U5  iti  the  nmit  of  Eu-rnul  Yuutli. 

OlitN  is  Ktiil  lo  hftvc  borne  twelve  numrfi  aninng  thu  old  Gcr- 
auDAi  a»il  to  have  bud  114  niuncs  bmidif.  He  wita  the  Apollo  of 
hit  ScundinATiiLDS.  and  is  rcprcfcntcd  in  Uic  Voliispti  M  dcstiiiQd 
o  siny  tlie  muiiittrtiuij  siiako.  Thon  the  Sun  will  be  extlngitii^hcd, 
iw  eartb  b*-  diisolvt.'tl  io  the  ocean,  the  sl»rs  low  their  brightnew, 
:iii)  nil  Nntnn-  )h-  dr-rtmyi-d  in  ordor  that  ii  mnj  be  relieved  again. 
•'rum  the  bu«um  of  the  wau-ni  u  new  world  will  cniei'ge  ditd  id 
'vrdnrv;  harn-sta  will  be  aeca  to  rip«u  where  no  seed  wiu  sovn. 
lod  evil  will  disappear. 

Tliu  five  riiiicy  of  the  anoieub*.  which  wove  the  web  of  their 
Ay  till  and  teg^nds,  vtaa  consccraU'd  by  fuith.  It  had  not,  like  the 
nodcrn  mind,  fH't  apurt  a  pptty  sauotaim-  of  borrowed  bvliefa, 
ipyDnd  which  nil  Ihc  rrst  woe  common  and  nncU>sn.  Tmaginatiun, 
raaoD,  and  religion  circled  ronnd  the  samu  symlx}!;  and  in  all 
heir  syinl>ols  there  nas  sortons  mcnning.  if  we  could  hut  lind  it 
idL  They  did  not  devise  fictions  in  the  mmo  vapid  spirit  in 
irhicb  we.  cramped  by  ooiiventionalitie*,  read  them.  In  eudcttvor- 
Dg  Lo  int^rprdl  or>jatiooft  of  fancy,  fancy  ae  well  as  rva«on  mnH 
[Oido:  and  much  of  modern  ooiitroversy  arigea  out  of  hoavy  mis- 
^prufaenaions  of  ancient  eymbotiem. 

To  thosH  ancient  peoples,  ibis  i*arth  wns  the  centre  of  the  tTDivcrge. 
Vo  tiu-m  there  were  no  other  worlds,  peopled  with  living  beings,  to 
liride  the  care  and  attention  of  the  Deity.  To  Ihmi  the  world 
na  a  great  plain,  of  unknown,  ])erhaps  iQcoitceivahle  limits,  and 
Im  Sun,  the  Mnon,  and  the  Stars  journeyed  atwvc  it,  to  give  them 
IghU  The  worehip  of  ihe  Sun  became  the  buels  of  all  the  religions 
tf  iintiqnily.  To  Ihi-m  light  and  heat  were  mysteries;  as  indeed 
,ltr>y  still  are  to  na.  As  tlie  Son  caiisul  the  day,  and  his  absence 
hu  nt^Hit;  as,  when  hejourucycd  Northward,  spring  and  summer 
otlowi'd  him;  and  whi^n  he-  again  turned  to  the  South,  autumn 
and  inclement  winter,  and  cold  and  long  dark  nights  rul>?d  th« 
!artb ;  .  .  .  na  hia  inHiirncv  produced  the  leaver  aud  flowers,  and 
Biied  the  harvest.^  and  br»ughl  n.>gu1ur  Euaodation,  be  iwoea- 


sot  H0BAL5  AND    DOOKA. 

Barily  became  to  them  the  most  interestiDg  object  of  the  material 
nniverse.  To  them  he  waa  the  innate  fire  of  bodies,  the  fire  of 
nature.  Author  of  Life,  heat,  and  ignition,  he  was  to  them  tbe 
efficient  cause  of  all  generation,  for  without  him  there  Tu  no 
moTcmont,  no  existence,  no  form,  lie  was  to  them  immense,  indi- 
visible, imperishable,  and  everywhere  present.  It  was  their  need 
of  light,  and  of  his  creative  energy,  that  was  felt  bj  all  men;  and 
nothing  was  more  fearful  to  them  than  his  absence.  His  benefi- 
cent influences  caused  his  identification  with  the  Principle  of 
Good;  and  the  Bbahha  of  the  UindQs,  the  Mithkas  of  tbe  ?a- 
aiansjtbe  AthoMjAmus,  Phtha,  and  Osiris,  of  the  Egj-ptians, tbe 
Bel  of  the  Chaldeans,  the  Adonai  of  the  Phoenicians,  the  Adosb 
and  Apollo  of  the  Greeks  became  but  personifications  of  the  Sun, 
the  regenerating  Principle,  image  of  that  fecundity  which  perpetn- 
at«8  and  rejuvenates  the  world's  existence. 

So  too  the  struggle  between  the  Good  and  Evil  Principles  wi 
personified,  as  was  that  between  life  and  death,  destruction  ud 
re-creation  ;  in  allegories  and  fables  which  poetically  represenled 
the  apparent  course  of  the  Sun;  who,  descending  toward  tbe 
Southern  Hemisphere,  was  figuratively  said  to  be  conqnered  lod 
put  to  death  by  darkness,  or  the  genius  of  Evil;  but,  returning 
again  toward  the  Northern  ITemisphere,  he  seemed  to  be  victo- 
rious, and  to  arise  from  tbe  tomb.  This  death  and  resurrection 
were  also  figurative  of  the  succession  of  day  and  night,  of  death, 
which  is  a  necessity  of  life,  and  of  life  which  is  born  of  deiti; 
and  everywhere  the  ancients  still  saw  the  combat  betwMB 
the  two  Principles  that  ruled  the  world.  Everywhere  this 
contest  was  embodied  in  allegories  and  fictitious  histories:  into 
which  were  ingeniously  woven  all  tbe  astronomical  phenomena  that 
accompanied,  preceded,  or  followed  the  difft-rent  movements  of  the 
Sun,  and  the  changes  of  Seasons,  the  approach  or  withdrawal  of 
inundiilion.  And  thus  grew  into  stature  and  strange  proportions 
tbe  histories  of  the  contests  between  Tj-phon  and  Osiris,  Hercole* 
and  Juno,  the  Titans  and  Jupiter,  Ormuzd  and  Ahriman,  the  re- 
bellious Angels  and  the  Deity,  the  Evil  Genii  and  the  Good;  and 
the  other  like  fables,  found  not  only  in  Asia,  but  in  the  North  of 
Europe,  and  even  among  the  Mexicans  and  Peruvians  of  the  Ne* 
World;  carried  thither,  in  all  probability,  by  those  PhoenieiflU 
voyagers  who  bore  thither  civilization  and  the  arts.  The  Scythians 
lamented  the  death  of  Acmon,  the  Persians  that  of  Zohak  con- 


KXIOIIT  OF  THE  StTX,  OR  PBIHCB  ADZPT. 


Hatnd  by  PhenJonn,  ttie  ninHdB  th&t  of  Soiira-Parama  slain  b; 

Sonpre-MuDi,  u  tbe  ScAiKlioaviana  did  that  of  B&lder,  torn  to 

pifCMbr  the  Mind  Hothbr. 
Tbe  priniitivo  idea  of  infinite  epace  existed  in  the  first  men,  aa 

(t  n'MM  in  ns.  It  and  tbe  idea  of  infinite  linte  are  the  bwo  firat 
innate  ideas.  Man  cunnot  cuiicoivf  liuw  thing  can  b^*  added  to 
Uiing,  or  CTeiit  follow  tveut,  fon-vor.  The  idcu  will  ever  rcltirD, 
tUi  no  matter  liow  long  bulk  is  added  Iw  liulk,  there  tniut  be, 
ttfl]  beyond,  an  empty  vcid,  mthout  limit;  in  which  is  nothing. 
la  Ui«  lame  way  llio  idi-ii  of  time  without  bi'pnning  or  end  foroes 
iUrlf  ttn  tiim.     7\'me,  without  events,  U  ilIbo  a  void,  anil  nothing, 

III  that  t'ni|it_v  void  E)>»c-e  the  prlmitivo  nu-ii  kiicw  iherv  w:i8  no 
Ii|Iil  nor  warmth.  Tlicv  frll,  what  wo  know  scicntiik-nlly,  that 
there  miut  be  a  thick  darknecs  there,  and  uii  intensity  of  cold  of 
which  we  havo  no  oi)iic.i)tioii.  Into  thttt  Toid  they  ihonght  the 
8ia,  the  FlanntB,  and  tlie  Stars  went  down  when  they  »et  unrier 
(tw  Weet«rn  Ftoiisoo.  Darkiie^  was  to  thetn  an  enemy,  a  harm, 
)  ¥ijne  dread  and  terror.  It  was  the  very  embodiment  of  the 
*nl  {triciciple;  and  out  of  it  they  said  that  he  was  Ibrmeil.  As 
the  iim  bent  Eoutbward  toward  that  roid,  they  shuddered  with 
dnid:  and  when,  at  the  winter  eoUtice,  he  again  couimetici-d  liU 
•wtbward  oiareii,  tb*y  ri-joiced  and  feasted;  a?  they  did  at  the 
Mmner  golfitice,  when  most  be  appeared  to  smile  upon  the-ni  in 
kii  fride  of  place  TIie«e  days  have  heeii  celebrated  by  all  civil- 
(■id  nation?  ever  since.  The  Christian  has  made  tbem  feasl-daya 
tfllic  church,  and  appropriated  them  to  the  two  Saints  John; 
ud  Uasuiiry  bos  done  the  t&mc. 

VTe,  to  whom  the  \»ii  universe  bos  become  but  a  great  machine, 
Mt  ioatinc't  with  a  great  8oi;l,  bat  a  clockwork  of  propoi'tions 
Vunuiginable,  but  still  intinitely  lesi;  than  infinitv;  and  jmit  at 
kut  uf  whieh  we  with  our  uri'Qnes  can  iniilatv ;  W(.\  who  lia^e 
Bauurcd  the  disuinocs  and  dimensions,  and  k-aroed  the  eitecitjc 
S'^^ily  and  determined  the  orbits  of  tlie  moon  and  the  planets; 
*<.*hoknow  the  distance  to  the  sun,  and  big  size;  hare  mea*. 
Vixl  iho  orbits  of  the  flashing  comets,  and  the  distances  of  the 
fa"l  liars;  and  know  the  Iiut*r  to  be  snns  like  our  snn,  each 
*iili  hiN  retinue  of  worlds,  and  all  governed  by  the  same  unerr- 
iBgly  Rieehunical  laws  and  outwardly  imposed  forces,  centripnlal 
"xicrnirifiigal;  we.  that  with  our  teh-acopce  have  separated  tbe 
Pluj  and  the  ncbulte  into  othej  stars  and  groups  of  stars;  dia- 


UOHAU  XNO   DOGUA. 


oovered  new  pl&neta,  hj  first  disoovetriDg  their  distorbing  (ana 
ii{K>u  tliose  already  knonrn;  and  Uaraed  that  ttiey  all,  Jupiis, 
VetiDD,  and  tltc  tiory  Muru,  and  Siitiini  and  thv  otiien;  alweUu 
the  bright,  mild,  aud  ev(>r-ohaii<;iug  Muon,  are  men  dark,4Dll, 
opaque  oloils  like  oar  oartb,  and  nut  Uring  urb«  of  briUiaatflR 
■nd  heuvi-iily  lighL;  wc  vliu  Iiavt-  coudUmI  the  mouDtaini  h4 
otiMiUE  Jii  the  muDii,  with  j^loiteoa  ibut  vould  diatinotljF  mo)  to 
us  Ibc  temple  of  Si^lomon,  if  it  stood  there  ia  its  old  oti^d 
glory;  vro,  who  no  lonf^r  iniRfrine  that  rho  store  control  owil» 
tiniei,  and  who  cnii  calculate  the  f%li|>^-«  of  the  sun  and  »«i. 
liKckwanL  and  forwan),  for  ten  thouvnnd  years;  we,  with  out 
VMfltly  inRreiLsed  cnna'ptioni  of  Ihr  pnwers  of  iIim  Grand  Arrfcilol 
of  the  irniveri^,  hut.  our  wholly  matttrial  spd  mrchaoieal  jittii 
t.bnt  U(u\'cnia  iteetf;  wc  cannot,  crcn  io  the  mnotOBt  d^nc/4 
though  we  may  purtially  and  imiurfpcHy  imagin4,  Itow  those  p«ai 
|trimttivv,  ginij)k--hcurti?d  childrcu  of  Xalun)  fi'lt  ia  rt-gordtolht 
Starry  HosU,  there  upon  the  slopes  of  Lht*  Eiiualayaa,  oa  !*• 
Gbuldiiui  plains,  in  the  PiT^laii  aiid  Moillati  desvrt^  and  apoo  iW 
Imnkfl  of  tlml  great,  struiigc  River,  the  Nile.  Tu  Ibcm  the  Cm- 
veriH.-  wa^  ativt — 'tusiiuct  with  forces  and  powers,  mystariooi  Ml 
beyond  their  cunipn.-lieii$ioD.  To  them  it  was  no  toacbuMv  v 
great  system  of  clockwork  ;  but  ft  great  liTe  creature,  an  sTrnfrf 
orentures,  in  sympathy  with  nr  inimical  to  man.  To  tbem,  ulln* 
a  mystery  and  a  mirnclo,  and  the  stars  dashing  overlir^id  ipoiel* 
their  hearts  almost  in  au  audible  langnogo.  Jupiter,  witli  ^ 
kindly  splendors,  was  the  Emperor  of  the  starry  lejpoua  TnP 
Lookvd  lovingly  ou  the  earth  and  blessed  it;  Mitred  with  liiscrifl>- 
ioti  llrv-s,  Ibrcatened  war  and  misfortune ;  and  .Suliiru,  cvld  ss>i 
grave,  chilled  and  repelled  them.  The  ever-changing  Mihid,  t^ 
All  companian  of  the  San,  was  a  ounstanl  miiacte  and  woniffi 
the  Sun  himself  tbo  TLsible  emblem  of  the  cr«atiie  and  geoentil* 
power.  To  them  the  earth  was  a  great  plain,  over  which  tli<  u^ 
\JtM  moon,  and  the  phmets  reTolrcd,  its  scrraDte,  framitd  Ui|{iTi<> 
light.  Of  the  stars,  some  wore  beaetiocnt  cxistenoM  tlmt  Im^ 
with  them  epring-iime  and  fhiita  and  tlowera,— aome,  fuioH 
fontinels,  advising  tliem  uf  eoraiag  innudatiun,  of  the  smmub  * 
storm  and  of  deadly  winds;  some  heralds  of  evil,  which,  sttsWf 
Airetelllag.  they  seemed  to  eauae.  To  tliem  tbe  eclipses  were  {V 
touts  iif  evil,  and  ihuir  causes  hidden  in  niyeit<  ry.  and  ftUiM-mslBH^ 
The  regular  rcturaa  of  the  sturs,  tbo  oomiugs  wf  AroLunu,  Urisii 


EMIOHT  or  TDB  iVK,  OB  PIUS'CE   ADKt>T. 


59? 


titft  Pl^iutlis.  and  Aldcbsran,  and  Ibu  jutiraoyings  of  the 

Son.  were  voluiitiir^  and  nut.  uiwiimuiosl  bi  tlit^in.    Wliut  wonder 

that  ustrouuinv  U-came  ui  tlintn  lli«  most  JuijHirtHnt  or  «ci(.-nc««; 

tlml  tbu0«  wliu  Ibortivd  it  bcCHmu  rultfr^;  and  tliat  vast  vdifltxa, 

tbv  PYrauiida,  tliu  towtr  or  fccmpk-  of  lti-1,  uud  olhor  like  cmotioiui 

«Ter;wh<.-re  in  tli<*  Eufit,  frcrc  builiJt-d  fur  ualruiiuiDicittl  purpurea? — 

Jg^  wtiKt  wond«T  lliut,  ill   tlifir  gTi'at  c)i)l>i-lik<?  gimplicitj,  thoj 

^Ptidii|)ii(>d  Light,  tliR  Sun,  ihi-  l'laiit.-lK,  nut)  Uie  SiiLrg,  atul  per> 

'imiiflwl  (hem.  and  eagerly  liolipTvd  in  the  hUtiines  inTcnu-d  for 

them;  in  lliitt  ugv  wli^n  llio  uiiiuciiy  fur  bt.*li<^f  w:i8  infiniLv;  %» 

laileod,  if  vc  Init  rr-ltccU  it  atill  is  and  ever  will  be? 

Wff  adhri%*<l  to  tin-  HlvRilly  historic  sciiif,  nntifjiiil-y  wuiild  b« 

tto  iufrxplioabU\  hideous  cliao9,  tiitd  nil  tli«  Sogcs  dcntfi^d : 

[soil  would  bo  wiUi  Miuuurv  and  (ho^  vtio  inatilntcd  lb    But 

Wlien  Ihcse  alK'jjuries  ar^DSplained,  thi\v  t'pasf  to  bo  uIjhutiI  Cibles, 

or  fncU  purely  local;    and   betMine  li'Sson&  uf  nt^dom  tor  oiittrv 

humanitjr.    No  one  can  doubt,  who  atudtvit  them,  that   litey  all 

l^fcu  from  a  i^ommoo  doiirce. 

^Hiiid  he  greatly  crn  vrlio  iiRii$;incs  that,  bi-L-utiBo  l\w  mylbologiual 
^BbDcl^  and  fables  of  auU(|uily  urc  rufurablc  to  and  huv«  lUoir 
fhiindcition  in  the  phenomena  of  tho  IJi-Aron^,  and  nil  tho  Ilonthc-n 
Uod-s  are  lnii.  iiicpe  iiAmi'S  piven  to  thu  Smi,  tli«  SUrg,  lh«  PUiK'ts, 
the  Stodiacal  Signii,  the  Klomcntti.  the  Powen  of  Kntiire,  and  Ciii- 
frwal  Katiirt!  herself,  therefore  the  firit  meti  worshipneil  tho  Stan*. 
Mid  wbaUTer  tliiiigit,  aniDinto  and  inanimiitf,  «>?enicd  lu  iheni  to 
fpaauai  and  excrcisi!  a  power  or  ittlliiuiice,  evident  ur  iiuugiucil. 
■br  linmiin  fortunes  atid  human  destiny. 

^■or  vvuFt  in  All  the  uutionif,  KSiH'udiiig  to  the  romot^al  auttquity 
^■Wbish  the  light  »f  Histurv'  or  tbe  glimtneriiigs  of  tradition 
tntob,  we  Had,  tteiited  abuvu  all  tho  (iod^  whieh  rnpniiical  tbu 
liuniiiarii-v  and  the  elements,  and  those  wlitcb  per^ouifj  the  innate 
Fitwers  of  HQivor^al  nature,  a  still  higher  Deity.  Bil(?nt>  undeSned, 

fc|JF(ibIe,  the  Supreme,  one  (IiaI,  fRim  whom  all  tlin  rest 
"  .  i.iiatt.',  or  by  llim  are  cri-at^'d.  Above  the  Time-Ood 
Htimii,  tho  Moon-Ouddeu  or  Eartli<Goddo3s  Ja'ta,  and  the  Snn-Ood 
OsirU,  uf  thf?  Ef.'yiitiaun.  wiu  Aintin,  the  N'»t«re-Oi>d;  and  above 
biro,  agiiiri,  tbi.<  Intinitu.  Iueoiiiptx>Iieiuibk>  Di-ity,  Athou.  AREtiM, 
Uu  siliiut,  wlf-contemplaliTO,  ouo  ori;f[aai  Uod.  was  the  Hoiiroo,  to 
tlie  HindQd,  of  Ilnthmu,  Vishnu,  and  Siva.  Abme  ICuus  or  before 
D,  woxu  Krouuji  and  Ouiuuim.    t>vur  Ihu  Alohayim  was  Ihu  gruih 


1 


\ 


098  KOEALS  AND  OOOHA. 


Nature-God  AL,  and  still  beyond  him,  Abstract  Existence,  Ihuh—         — 
lie  that  IS,  WAS,  and  SHALL  BE.   Above  all  the  Persian  Deities        e-s 
was  the  Unlimited  Time,  Zebcane-Akhereke;  and  over  Odin        M^n 
and  Thor  was  the  Great  Scandinavian  Deity  Alfadib. 

The  worship  of  Universal  Nature  as  a  God  was  too  near  akin  to  «:>io 
the  worship  of  a  Universal  Soul,  to  have  been  the  instinctive  creed  JiK^ 
of  any  savage  people  or  nide  race  of  men.  To  imagine  all  natarp,  _-*c, 
with  all  its  apparently  independent  parts,  as  forming  one  con-  —  n- 
eistent  whole,  and  as  itself  a  unit,  required  an  amount  of  experi-  — ii. 
enne  and  a  faculty  of  generalization  not  possessed  by  the  rude  ■^^Ee 
nncivilized  mind,  and  is  but  a  step  below  the  idea  of  a  universal  W,m^I 
Soul. 

In-the  beginning  man  had  the  Word  ;  and  that  Wobd  was  from  M:w:m 
God;  and  ofit  of  the  living  power  communicated  to  man  in  and  -E»  d 
by  that  Word,  came  The  Light  of  His  E.\istence. 

God  made  man  in  his  own  likeness.     When,  by  a  long  snccesaion  .kst  n 

of  geological  changes,  He  had  prepared  the  earth  to  be  his  habita .mbb- 

tion,  He  created  him.  and  placed  him  in  that  part  of  Asia  which  alLF^TJ] 
the  old  nations  agreed  in  calling  the  cradle  of  the  human  race,  anf»  mi 
whence  nftorward  the  stream  of  human  life  Sowed  forth  to  India.  .«^  a, 
China,  Egypt,  Persia,  Arabia,  and  PhcBnicia.  He  communicated  tc^  -:M  [o 
him  a  kiunvledge  of  tlie  nature  of  his  Creator,  and  of  the  pHre-^*— le, 
primitive,  undefiled  religion.  The  peculiar  and  distinctive  excel- J~?^l- 
lence  and  voalessenceofilic  primitive  niun,  and  his  true  nature anc»  mrzii 
destiny,  consisted  in  his  likeness  to  God.  He  stamped  Hisowik:  --s^^n 
image  upon  niiin's  soul.  That  image  has  been,  in  the  breast  oB"  ■<::'»f 
every  individual  man  and  of  mankind  in  general,  greatly  altered-t*^!; 
impaired,  and  defaced  ;  hut  its  old,  half-obliterated  characters  urm^'X  re 
still  to  be  found  on  all  the  pages  of  primitive  history  ;  and  tli<»  *^  ■'* 
impress,  not  entirely  effaced,  every  reflecting  mind  may  discover  ir  «  *"• 
its  own  interior. 

Of  the  original  revelation  to  mankind,  of  the  primitive  WoKi  *  ^" 
of  Divine  Truth,  we  find  clear  indications  and  scattered  traces. ■*-^^*'^' 
in  the  Biicred  traditions  of  all  the  primitive  Nations ;  traces  which._  -*  *' 
when  separately  examined,  appear  like  the  broken  remnants,  thes^ -*'*' 
mysterions  and  hieroglyphic  characters,  of  a  mighty  edifice  that*"  -^ 
has  been  destroyed  ;  and  its  fragments,  like  those  of  the  old  Tem — -  -*' 
pies  and  Pahiccs  of  Nimroud,  wrought  incongruously  into  edificea 
many  centuries  younger.  And,  although  amid  the  ever-growing 
degeneracy  of  mankind,  this  primeval  word  of  revelation    was^^* 


KSTOHT  OF  THB  SDK,  OB  PKISCE  ADKrA 


fiW 


led  b,v  the  adnuKLure  of  various  errors,  and  o?er1a!d  and 
iircd  by  oninl^rlfK  and  mnnifolri  Sctious,  inextricably  con- 
J,  uml  dialiijuri'd  almost  beyond  the  power  of  recognition,  atill 
ind  tii^uiry  will  discover  in  heathcDism  naany  lumiooiu 
)r  primitive  Trarli. 
'  thf  old  ntatbiMiism  bad  t-virj whpre  a  foumlatiou  in  Truth  ; 
I  if  wo  cuuld  erpanitv  Lbut  pure  inluition  inlo  nutim!  uud  inUi 
bo  flimple  aymhuls  of  nature,  that  coanitutvd  the  bmsh  of  all 
luutb'.-niaiii,  from  tht-  alloy  t>f  LTror  and  tbo  uddilious  cif  ScUon, 
[intl  hU'ri><;ly|)bic  Li'aits  of  the  inalinctlvc  science  of  the  first 
would  be  found  t»  aji^e  with  truth  and  a  true  knowk-dgc  of 
ir«,  and  to  utfoni  nn  image  of  a  free,  pure,  comprehenstre,  and 
lii'd  jihiloiiophj-  of  life. 

iic  stsuggle,  ihenvefnru'ard  tt)  be  eternal,  between  the  Divine 
:  iiud  iho  iixtitml  will  in  lh<!  souls  of  tni-n,  ooramcncod  iniraiJ- 
sly  afl«T  IJiv  irrt'uliun.     <'iiin  ehw  his  hruthcr  Abel,  and  went 
to  people  partd  of  the  earth  with  an  impious  race,  forgotten 
53'  di-fif-rB  of  tht*  true  God.    The  other  Dc'SReiidiitit?  of  tbo  Com. 

EVuthcr  of  llie  raw  intermiuried  with  the  daughters  of  Cain'a 
ndaiit«:  and  all  tuttioiis  preserved  the  remembrance  of  that 
m  of  the  human  family  intn  the  rigliteoua  and  !mpion«,  in 
beir  ditftiirtt-d  It-^iiida  of  the  wars  between  the  God.x,  nnd  the 
^■ta  and  Titans.  Whuo,  uilcnvard,  another  similar  division 
mtnvd.  the  [JeaecndantJf  of  S*ih  nionc  prworved  the  trne  primi- 

Eeligion  and  spienw,  liud  ri-aiii^mitU-il  them  to  posterity  in  the 
nt  ll^-mbollcnI  ehamcter,  on  moiinments  of  stone:  and  many 
n«  preserved  in  thrir  legendary  traditions  the  memory  of  th« 
^nmns  of  Enoch  itTid  Sclh. 
^hi-u  the  wurld  (locUned  from  its  original  hnppy  condition  and 
inate  e^tutc  iuto  idolatry  and  barbarism:  but  all  imtions 
incd  the  m'>m'>ry  of  that  old  egtatc;  and  the  po4.-t«^  in  Uiose 
duy»  the  only  historiiuis,  coinmomomted  tlie  suooegsioo  of  the 
of  gold,  iiilvrr.  brass,  and  iron. 
jhx  thi*  Inpie  of  tluw  ugcs,  the  muind  tnulition  followed  various 
BSP8  among  t-acb  of  Ihe  most  ancii^nt  nations;  and  from  its 
^nal  source,  us  from  a  contmoti  centre,  ila  vikrioua  streams 
,tiwc<l  downwurd  ;  gome  diffusing  through  favored  regions  of  the 
fA  fertility  nnd  life;  but  nthers  «oon  lodng  themselves,  and 
dried  up  in  the  Rterile  aiinds  of  human  error. 
ir  the  iDteroal  and  Divine  Wokd  originally  communicated 


000 


MORAU  AXD   DOGUJL. 


by  Qud  tn  man,  li«d  becom«  oliscuml ;  after  raao'a 
nitli  bis  Crculur  hoA  bevn  bruk«n.  vvim  uiitward  language  w««- 
saril;  fell  iiili)  diai«>rdk.T  itutl  couftirioii.    Tliu  siiii|ile  uiil  Diii» 
TniUi  WU8  overlaid  vriUi  viii-ious  and  wu^uiil  tiuiiuiis,  Imried  amlrr 
illuaivo  symbols,  aud  &t  last  pervert^  into  burriblv  phiuitonu. 

Fur  in  the  progress  of  idolatr;  it  needs  cuiiiu  to  \Aii»,  thiiLflluii 
wiu  originally  rovored  us  the  symbol  of  u  liiglicr  pnnoiplp,  Imcuk 
gmdunllj  coufoundvd  or  ideuUfit^d  with  Ui«  object  itself,  uil  m 
wonbi|>]x:d  ;  utitll  ihia  trrrur  led  to  a  more  dcgnulcd  rurm  of  'M 
alary.  Tliv  curly  outiou^  rvi-vived  mucU  from  lite  pnuivnil  ttm»  , 
of  eacrcd  tradition^  but  that  liauglity  pride  wliicb  «viiiil^| 
ialieretit  part  of  bumaii  nature  led  cocb  to  rcpnwflt  tbtl^^ 
fragiitL-uUtry  rt.'lio^  uf  urij^iiial  trath  us  a  pt>sn>MiuD  potniliar  b 
themselves;  thug  esaggerutiDg  tbeir  value,  nod  thrirovrn  mfot- 
tODce,  us  pcfuliiLT  JuvuritcS  uf  the  Di-ity,  m'Uu  hud  cboMii  tlKOit 
the  luvured  [H-upIv  to  whom  to  commit  tht-sc  tniiha  To  ntbt 
Chcse  fi-ngmcnta,  as  far  us  po«ible.  their  private  property,  ifc? 
roprodu&'d  tliem  under  peciilinr  fornii,  wnippwl  tbem  up  b 
syiabolB,  concealed  chom  in  nilegories,  and  iiiveriU'd  fibln  *> 
account  for  their  own  Hjicciul  possession  of  them.  So  thut,  iMtsi' 
uf  preserving  in  their  primitive  simplicity  and  purity  tliem  bki^ 
iuga  of  originnl  revolution,  they  ovi^rluid  tbcin  with  pot6ei 
ornament;  uid  Ibe  whole  wears  ti  fuhulous  aspect,  until  liydf* 
and  severe  exumiaation  we  disuovcr  the  truth  which  the  sppmA 
Table  oontttino. 

The^t  beiug  the  coudtcting  eleinenu  in  the  bniut  of  nufl;  ^ 
old  inlieriUtice  or  original  dowry  of  truth,  iiuiumed  to  htm 
(iod  ill  the  jiriiuitive  reveUitiou  ;  nod  error,  or  the  foiindatiuo 
error,  in  kis  degraded  iense  and  epirit   now  turned,  from  0*i 
nature,  f«lsc  faiths  easily  sprung  up  and  grow  rank  and  lui 
when  the  Divine  Tmth  was  no  longer  ^guarded  with  jealMunu* 
iior  preserved  in  its  pmliuv  purity.    Thin  siMin'bapjM'tiiHl  «iihid( 
most  Kusiern  natioiiB,  and  cgpectally  the  Indians,  Llie  C'hnkiMH 
tiie  Arabians,  the  Persiane,  and  Che  Kgypiiuns ;  with  wLoot  imp- 
nation,  und  a  very  deep  but  still  eensual  feeling  for  natani, 
very  predominant.    The  Northern  firmament,  visible  to  th(ir 
ponesses  b;  Ikr  the  largest  and  must  brillionc  ounftLcllatioiu; 
thejr  were  more  uttve  to  the  impressions  mode  by  inich  objacttfll 
tJie  men  of  the  present  dny. 

With  tfao  Chinese,  a  patriarchal,  simple,  and  «x)lud«d  fKf'' 


KNIOHT  or  TUB  SDK,  Oft  PftlKCK  ADEPT. 


mi 


■  long  made  bntlil  tU-  pmgn^ss.  Tfavj  invonletl  writing  wlthiu 

or faargcDvTftliutig  uUlt  lltv  flood;  uiid  tliejr  long  prt-MrTiHl 

■mfmorr  of  much  of  lliv  primitivu  rcvi.'liiiiou ;  Ich^  ovvrlaiU 

.  fiction  Uiitn  lliusc>  rnL;{mv!iiM  vliii'h  other  uationa  hfivc  rcmom- 

Ttiey  were  among  those  who  stood  nc^rcit^to  tbo  eoiiroo  of 

tradition  :  slid  mativ  piL;<iagt>.t  in  their  old  writings  conLiiin 

irknble  tcstigcH  of  cUTniil  truth,  »nd  of  the  WoKD  of  primi* 

^ntvalBlioiit  tho  ht-ritugv  of  old  hhuught,  whioh  att<»t  to  ni 

'Oiigiuai  eminence. 

it  among  th(^  other  carlv  natioite.  a  wild  oath ugiMim  and  H  ttn- 
idoLulry  of  iiAlur«  soon  sopersudod  tbo  Rimpic  woreltip  of  tile 
Uglity  Oixi,  and  »?t  asido  or  disfignrml  the  pure  belief  in  tha 
lal  Cncn-iiu-d  Spirit.  Th<>  grtut  i»«>wer»  and  nli^mentg  of 
jirr,  and  ilio  vital  principle  of  production  and  procreation 
igh  oil  grnrrahotie;  thi'n  Ihi-  unli-^ttinl  tqiirita  or  Imavotily 
t]i«  Inmioouj  annii'Sof  the  Stars,  and  the  greul  i^uQ,  and 
rrioui,  evor-chnnging  Moon  (nil  nf  which  the  vholf  anckint 
regarded  not  M  mere  globes  of  light  or  bodii.-^  of  flro,  bat 
limafcd  living  subetanoca, potent  over  man's  fate  awl  deatin ieu) ; 
:  Ibe  Qvali  and  tntclar  spirits,  and  cren  thesotOs  of  t-he  dead, 
^Ted  divine  worshiji.  'Hie  animals  rt-prfsenting  the  etarry 
nations,  first  rcvercnord  as  fvmliMU  iitort^lv,  (tome  to  be  wor- 
u  Gods ;  th«  Ueavene,  earth,  iiad  th«  opcrottons  of  nature 
porHonili^d;  and  flctitioDS  porwnngos  invented  to  ocooani 
r  tlif  iiKrtx^nciion  of  «cioMci-  iiiiil  art^  und  the  fmgim'tit£  uf  tha 
d  religions  truths;  and  ili»  gumi  and  hiid  principles  personified, 
'Cume  niAo  objocls  of  worship;  while,  through  all,  still  shone 
»  siivvr  tlirirad*  of  th.)  old  primitive  revelation. 
Iiiorodring  familiarity  with  tarly  oriental  records  eccma  moK 
IlLfnon.-  loconllmi  Ihe  prubabilily  that  1  hey  all  origimilly  ema- 
Bd  from  one  eonree.  Tho  enel^ni  and  snnthern  eloikcs  of  the 
Bpisninft,  or  TTindtiknsch,  uppo^ir  to  have  be«]i  iiihnbiti.>db}'  kin- 
R  Iranian  mrcH,  tiimilar  in  habits,  language,  aiut  religion.  The 
rlirct  Indian  and  Persian  Deities  are  for  the  most  {luit  eymbola 
cclcetiftl  light,  their  agency  being  regardt:d  as  on  eternal  warfare 

ttho  potrors  of  winter,  storm,  and  darkneea.    The  religion  of 
WHS  originally  »  worriiip  of  ontward  nulnrc,  efipwlally  the 
unirostnluitisof  tire  and  ligtit;  ihu  euinoidonces  being  too  markod 
merely  accidental.     Dera.  GuO,  is  derived  from  the  root  div. 
line.  Indra,  like  Ommzd  or  Ahura-Masda,  is  the  brightfirma- 


1I0RAL8   AXD   DOGMA. 


meat ;  Snra  or  f^urya,  ihe  H&avenly,  ft  n^iine  of  Uig  Sua,  nonrt 
the  Zi-tid  K'unl  Uuuro,  the  Sun,  wbeiice  Khur  aud  Kbnnhid 
Corusch.    UsdiiiA  and  Mitm  art  Mt-dic  aa  woll  tus  Kcnd 
and  ilic  Aiiifti-IiHBpuiids  or  "iminwrmt  HolyOurt"  of  the 
ftTCBta  nay  he  compured  with  the  ecven  Riabii  or  Vcdic  Star- 
of  the  coiiAtclliLtion  of  ihe  Bear.    Zoroiiatriiinism,  1ik«  Bnddi 
vttn  an  iiiiiovatioii  in  iv^'nrd  tu  n»  older  ivligioi) ;  and  bat««<ni 
Pftrseo  und  Drahmiii  majr  be  found  traiws  at  diu'nptiuo  u  ir8« 
of  coincidence.    The  orifiiuttl  Mntiirc-norship.  in  whicli  Wrtccoi 
biaed  Llic  (xjucopt iou s  bulb  uf  uUnivorAul  I'n'wncvutid  pvrfA 
of  ucliou,  took  diflVrciit  dir<-«tiuD8  of  derelupmcnt,  nccocilinjf 
the  diffprpnce  bptwpen  the  Indian  und  I'cnian  mind. 

'i'he  early  ulieiihcrds  of  the;  Funjniib,  tlicn  ciilled  ihf  amnin  of 
the  Seven  Risers,  to  whose  inlnitinnal  nr  inspired  iri«i]on)  (Vrdi) 
wcowL-  what  are  }>crhaiia  the  most  iincieiit  n-ligiuiidefrasiuuspiuil 
m  UTiy  bingiiasc,  njicmtntphiwil  lis  living  beings  tbi!  i»byin<'ftl  okjMt 
of  their  voivihip.  first  in  tliie  order  of  Deities  standi  [ndn,lbr 
God  nf  the  "Vilup"  or  "glittffring"  lirmament,  cjiIUhJ  UewijiiU 
Father  of  the  l>vns  or  Elemenlnl  I'oweri,  who  mejiniirpd  oal  Ik 
circle  of  the  sky,  and  made  fast,  ihe  f  tnndationg  of  the  "Eurih;  Ik 
ideal  domain  nf  Vamnna,  *'  the  All-enconiin^eer,"  is  almost  pqatHf 
exteneive,  inctiidic^  iiir,  water,  night,  the  i^iciKinsie  between  Ei«t* 
and  Earth ;  Agni,  who  lives  on  the  Bre  of  the  awrifice,  on  tk 
domestic  hearth,  and  In  the  Itghtuings  of  thp  eky,  is  tttc  gml 
Mediator  between  God  and  Man :  Uwhaa.  or  the  Dawn,  Ifl^ 
forth  the  Gods  in  lbi>  muniin^  to  miikc  iheir  daily  rc{>ast  ii  At 
ititoxieating  Soma  of  Nature'a  offertory,  of  which  the  Fricsiwd' 
only  compound  from  eimples  a  symbolical  imitation.  Then  r^ 
the  various  Sun-Gode,  Adityits  or  SoUr  Aitribnt.'g,  Sana  tk 
Heavenly,  Suvitri  the  Progenitor,  Pashao  Ihe  Nounshcr, 
the  Ft'licit*>iiis.  and  Milra  the  Friend. 

The  coming  forth  of  the  Ktemal  Being  to  the  worktif  ci 
wa^  rrprcsen tfd  as  a  marriiigc,  his  fir.sl  emanation  being  a 
Bal  mother,  supposed  to  have  potentially  existed  with  hin  B^ 
Kkraity.or,  in  metapborical  language,  to b»7«  been  "hiBtirtirU" 
luB  (ponw."  She  became  cvpntualiy  promoted  to  be  tlie  Mo** 
of  the  Indian  Trinity,  of  the  Deity  under  His  three  Altrlbatn.  n* 
Creation,  Prtwrvation.  and  Change  or  Begoneration. 

The  moat  popular  forms  or  manifeetMions  of  Vieliau  lie  ^ 
aenrcr,  were  bis  suooesBive  aY&t4in8  or  historic  inopewowW"* 


rra  w 
nitina 


ESIOBT  Of  THB  SON,  OR  PRIlfCK   ADKPT. 


603 


Itich  ro[>TCii>Dtcd  i1i«  D<>it;  coming  fortli  out  of  llt«  inoonipiv- 
It'iisible  mystery  of  His  natun.'.  snii  revealing  himsplf  at  thoic 
riticul  <.-pi}oli8  vliicli  cither  m  the  plivsical  ur  morul  nurld  secnii;il 
mark  anew  oommencement  of  profirwril y  and  ui-Jir.    Coniljuting 
lie  ])owf*rof  Kvil  in  the  rnrioiift  <li>piai*tnient9  of  Nstniw,  and  in 
icce^ive  periods  of  time,  the  Divinity,  t!)ou;{h  viirying  in  form, 
I  ercT  io  reality  the  same,  whether  seen  in  irnefal  agricoUiiral  or 
:i»l  iiiTontionx,  in  traditional  viclnries  nvt-r  rival  crc-c^s,  or  in 
ijaical  cliangva  fuintlydisforrn-'d  throngh  tradition,  or  suggrated 
oonnogOQical  tlicory.     As  Rama,  the  Kpic  hero  armed  nritli 
Titrd,  club,  and  arrows,  the  prototype  of  llorcnk?  and  Mithras,  bo 
(*8tl.'s  like  the  Hebrew  Patriardi  with  the  IVwora  of  Darkneie; 
.  Clirighna-Oovinda,  the  Divine  Shepherd,  b»  is  the  Xtsgoiigcr  of 
OYiTniimlpring  thp  world  by  music  and  love.    Under  the 
IQ  form  he  ncvur  ceases  to  be  the  Supreme  Being.    "The 
liah"  (he  saya,  in  the  Bliagavad  Ghita),  "  unaoqnaintcd  with 
liy  Snpn-nn!  Natnre,  despise  me  in  this  lintnan  form,  wliile  men 
'great  minds,  enlightened  by  tlie  Divine  principle  within  then)^ 
bkBOwledg«  me  as  incorniptihic  and  before  all  things  and  serve 
nndiridi'd  hearljs."    "T  am  not  recogniaod  by  nil,"  ho  says 
If  "bpcnnse  conoratled  by  the  supmiatHral  power  which  is  in 
yet,  to  me  arc  known  all  tliingfl  past,  present,  and  to  come  ;  I 
Etsted  before  Vaivaswatn  and  Menoii.     I  am  the  Most  Tligli  Ood, 
Creator  of  tho  Vp'oHd,  the  Kttrnal  Poopooscha  {Man- World  or 
eniusof  the  World).    And  although  in  my  own  nature  I  fim 
ipt  from  liability  to  binh  or  death,  and  am  L^rd  of  all  (.'roated 
tings,  y«t  as  oHcn  »»  in  the  world  rirlue  It  citlVi.-blMl,  and  vice 
inJRslioe  prevail,  so  orten   do  I  become  manifest  and  am 
kvi-aled  from  age  to  age,  to  earc  tlie  just,  todenlmy  the  guilty, 
id  to  ivassnre  the  faltering  »t*ps  of  Tirlw.    lie  w|i.>  jiekuowlcdg- 
mc  ns  even  n>,  dotli  not  on  (quitting  this  mortnl  fVamo  enter 
ito  anulher,  for  he  entereth  into  me;  and  many  who  have  Imatod 
bi  mp  have  already  entered  into  me,  being  pnrified  by  the  power 
^Hf  wisdom.     [  help  thoM  who  walk  in  my  poth,  even  as  they  serve 

^H  Brnhma,  the  creating  agent,  sacrificed  himeclf,  when,  bydesoend- 
^Htf;  into  materiKi  formn,  ho  bommo  incorporated  with  his  work; 
^^pd  hU  mytholiigieal  history  was  interwoven  with  that  of  t)ie 
muntversc.  Thus,  although  gpiritually  allied  to  the  Supreme,  and 
Lord  of  all  creAtiires  (Prajapali),  he  shared  the  tmperlboUon  and 


$04 


MOItAbS   AMD   DOOMA. 


con-QptioD  of  BD  inferior  nature,  and,  et««fi«d  in  muiifoU  ui 
pcmlmble  forme,  might  be  ifticl.  liko  tho  Qrrok  Untrnt  to  Vf 
miiltlAU-(l  aim)  fiillcti.  He  tlins  nnmbinod  two  i;li>rucl«r»,  fotnltM 
form,  immortal  ami  mortjil,  being  and  non-lx-ing.tnolioti  ami  m* 
As  incamnte  Intetligenoe,  or  Tuk  liVoaD,  W  dommiitiicAitil  tt 
mfiu  wlmt  had  Ix'cii  rcrealMl  to  himself  lir  Hic  Ktcmal,  sii'  '  ■ 
cmation'e  Ki>«l  as  wi;ll  us  Body,  witiiia  whicli  tlif  Divine  '" 
written  in  thow  living  ]f'tt*T8  u-hich  it  U  the  prrrogatiw  of  ih* 
8elf-ooii$ci(jii8  spirll  lo  intevpret 

The  fuiidiimt'iitiil  jiriiici)de8  of  the  religion  of  the  UtodQi  ooi* 
Btsted  in  the  belief  in  the  exieteace  of  One  Being  only,  of  ihf  iii> 
niDi-tnlity  of  the  Kitil,  uiid  of  a  fittiire  »iaU  of  rciratdH  Kud  piiwb- 
meats.  Thvir  pr<.-ccpt«  of  nK>nilily  inculcate  tbo  practice  of 'irM 
u  nK^t^e^ry  for  procuring  hiippioeM  even  in  this  tntnsk'nt  lifii 
■nd  their  religioiij  duatrines  muke  their  fdiclty  in  a  futunilili 
to  depend  n]H)u  it. 

Besides  their  doctrine  of  the  transmignlton  of  ioa\%  tJMir 
dogTnai  mny  be  cpitomiiird  andcr  ilio  folloTing  hcMls:  1st  1^    i 
existence  of  oue  G«>d,  from  whom  all  things  proceed,  lud  to  rhM    , 
■II  must  return.     To  him  they  constantly  apply  these  axpmndtt 
^Tlie  Uiiivoranl  nnd  Rtermtl  Ifsaenee;  llmt  which  hu  ewr  bM 
and  will  everrniiliniie;  hhat  which  rivilicii  and  |»cririu]eaallllili^l 
lie  who  is  everywiiei'e  present,  and  causen  the  celeslinl  bodi(»*» 
revolve  in  the  course  Tie  lins  prescribed  to  them.    2d.  A  Irirart't' 
dlQsioii  of  the  <Jood  PrinripW,  for  tlic  piiqio^ua  of  Cne&tion.  Pr* 
erraHon,  and  Beuovation  by  change  lUtd  death.    3d.  Tho  d«omviT    | 
existence   of  an    Kvil    Principle,  oucupied  in    couutenwttDi;  tlv 
bt'neTolent.  purposes  of  the  Srst,  in  their  exccutioo  by  ihe  IVtW 
or  S«hordin»te  Genii,  to  whom  i>  cutmstrd  the  ctmtrol  o^tt^ 
vartoiiB  operations  of  natnre. 

And  thie  was  part  of  their  doctrine:  ■*  One  gre*l  &ad  tnomBp^ 
hensible  Being  haa  alone  existed  from  all  Eternity.     STeTTlkini 
We  behold  and  we  (lurdtlpea  arc  portions  of  llim.     The  eool  mini 
or  iuudk'cU  of  OuOb  and  men,  and  of  all  M-ntieot  crwUnre*,*" 
detnched  ponionsof  the  Fnivi-rMil  Soul.to  whieh  at  aJatnl  piri<* 
they  nre  destined  to  rvtuni.     Bui  tin-  mind  of  finite  hcingi  !■  i** 
pressed  by  one  uninttrniplt^rd  Series  of  illusiuas,  which  tbetoiM*' 
sider  as  real,.nntil  again  nnitcd  to  tbo  great  foaniuin  of  irai^ 
Of  these  illusions,  the  first  and  most  esaentisl  ta  inditidnality.  ^• 
ila  inllnenoe,  when  detached  from  its  lODroc.  the  aoul  bcOttf^ 


iBSLOlIT  «F  TIIB  SPS,  OR   CSINCR   ADEPT. 


(105 


Ignonint  of  its  own  nutiire,  origin,  and  dt-sLinv.  It  cuniiideM  itself 
as  a  sfpnrntc  (!xist«iicr,  ami  «o  longer  n  spiirlc  of  the  Divinity,  a 
link  cirinii-  iinincjunmbl*-  clmin,  nn  inHiiltvlj  small  but  indispen- 

jbie  portion  of  one  gn-at  whole." 

^P'hi'ir  love  of  iiiiagt-ry  »itisetl  ihcm  to  personiry  whrU  th«j  oca- 
CPivcd  to  b*  some  of  the  atlribHtcs  of  Mod,  pei'hni>s  in  order  tt 
present  lliiii;;))  in  a  wuv  licllor  ivla[it«d  to  the  comjin-hvusiuue  of 
Ute  Tulgur,  thnn  the  abttruM  idvx  of  an  indeacrilmble,  invisible 
God;  ami  bfiiw  tlie  invt-nlion  of  ii  Bnilimu,  :i  Vi»liiiH,  and  a  Siv« 
or  Isvritru.  Tliu-sc  wi-n;  a-jm-ftiMitt'd  undiT  vurioiis  foruw;  but  ao 
emlileni  ur  Tieible  eigii  of  Brihm  or  Hnrhm,  the  OninipolvnU  is  to 
be  fonud.  TbfV  consiileivd  tin-  ^tv:M  myelfry  of  thccxiBlenw  of 
the  Suppi'iiie  killer  of  the  UiiiTcrse,  a*  bi-yond  tuimfln  oumpiw- 
luuuiAii.  Krory  creature  oiidoned  wilb  thr  fuciilty  of  thinking, 
they  liuld.  nm^t  be  ociiiHcioiiit  of  lbi>  cxisti-nrc  of  a  God,  a  flnt 
cKiuc ;  bill  (be  alt<-mpt  to  <.'Xpl:iin  the  nature  of  ihut  Being,  or  in 
■oy  Kay  Ui  oHimilati;  it  with  our  own,  they  uiiisidercd  not  only  n 
pnMif  of  r«>lly,  Iml.  of  cxtivmr  impiety. 

L'bG  following  <.-xtract£  from  their  books  will  wrre  to  sbow  vhat 

the  neul  tenrt«  of  thplr  creed ; 
'  By  one  .Supremo  Rub-r  id  this  XJnivoriJL'  pervftdwl ;  otph  or«ry 
in  Ih*  nrbule  eiri?k>  of  niitnrL-. . .  .ThiTc  U  one  Siipri'iiw 
Spirit,  which  notbirig  can  Bhake,  more  swift  than  the  thought  of 
mnn.  Thiit  Supreme  Spirit  moves  ut  pleasure,  bnt  in  Itfit'lf  is 
immnvablc;  it  ie  dintaut  fmm  ua,  yet  near  us;  it  penradee  this 
wfadle  eyetcm  of  worlds ;  yet  It  is  Jnfiuitvly  beyond  it  That  mtn 
who  eoMsidori  all  beiii^  :u;  oxiiitln"  even  in  the  Supreme  Spirit, 
luid  ihe  Niipri'mi.' Spiril  iit^  purviiding  all  bcingi^  hi-utvPorili  views 
vocrMittire  with  contempt....  .All  Hpiritusl  boiiigs  are  the  ninii.- 

in  kind  wiih  rbe  Stipn-nio  Spirit Tlie  pure  enliglilfued   wiiil 

BttumrB  a  himinouB  I'urui,  with  no  gross  body,  with  do  perfom- 
(ion,  viUi  ao  reina  or  tundouii.  uablt-uuahed,  untainted  l>y  ain ; 
ilaelf  If-'iriu:  »  ray  fn>ui  the  Itiliaite  Spirit,  which  kuovre  the  Vrut 
and  Uio  l-'utuiv.  whitili  pi-rvttilt^i  »ll,  which  t^JtidLttl  wiili  tio  atase 
Imt  ttti'lf,  which  created  all  thing)!  t\s  thoy  urp,  in  ages  mwt  remote. 
That  all-jK'nading  Sjitrit.  which  giv*?s  light  to  the  viBiblo  Sun, 
B»Mi  thf  sami*  in  kinft  iim  I,  though  infinitely  distant  in  <ie<jrfe, 
IkV  iny  soal  ivturu  to  the  immurtul  Spirit  of  God,  and  then  k-b 
niy  h'xly.  whioh  ends; in  h^Iil-v,  ivtum  to  diut!  t)  Spirit,  nho  \mt- 
ttwiort  Hrt.-,  leiul  UR  in  a  &ti-i)ij;hl  pulb  to  the  riches  of  b«ititndel 


GOti  UOBALS   A!fD  DOQUX.  ^ 

Thou,  0  God,  possessest  all  the  treasares  of  knowledge!    fiemove 
each  foul  taint  from  our  souls! 

"  From  what  root  springs  mortul  man,  when  felled  by  the  haod 
of  death  ?  Who  can  make  him  spring  again  to  birth  :  God,  who 
is  perfect  wisdom,  perfict  huppiiuss.  lie  is  the  final  refuge  of  the 
man  who  has  liberally  bestowed  his  wealth,  who  liaa  been  6nK 
in  virtue,  who  knows  and  adores  that  Great  One. . .  .Let  ns  adore 
the  supremacy  of  that  Divine  Sun,  the  Godhead  who  illnmiDalea 
all,  who  re-creates  all,  from  whom  all  proceed,  to  whom  alt  mnst 
return,  whom  we  invoke  to  direct  our  understandings  ariglitjia 

our  progress  toward  liis  holy  seat What  the  Sun  and  Light 

are  to  this  visible  world,  i^uch  Is  truth  to  tlie  intellectual  and  visi- 
ble uniyerse Our  souls  acquire  certain  knowledge,  by  medit»- 

ting  on  the  light  of  Truth,  which  emanates  from  the  Being  of 

Beings That  Being,  witlioiit  eyes  sees,  without  ears  hears  ail; 

he  knows  whatever  can  be  known,  but  there  is  none  who  kDoii 
him;  him  the  wise  call  the  Great,  Supreme,  Pervading  Spirit..,. 
Perfect  Truth,  Perfect  Happiness,  without  equal,  immortil; 
absolute  unity,  whom  neither  speech  can  describe,  nor  mind  com- 
prehend: all-pervading,  all-transcending,  delighted  with  hiaown 
boundless  intelligence,  nor  limited  by  space  or  time;  without  feel, 
running  swiftly;  without  hunds,  grasping  all  worlds;  witboot 
eyes,  all-snrvL'ying  ;  without  ears,  all-heiiring;  without  an  iritelli- 
gentguide,  uiiderslandingull ;  witliout  cause,  tlie  first  of  all  cuiises, 
all-ruling,  all-puwerrnl,  the  Creator,  Prcsi-rver,  Transformer  of 
all  tilings:  such  is  tlic  Great  One;  this  the  Vedas  declare. 

"  May  that   soul  of  mine,  which   mounts  aloft   in  my  waking 
hours  aa  an  ethereal  spark,  and  which,  even  in  my  sUimbor,  ba* 
a  like  ascent,  soaring  to  a  great  distance,  as  an   (manation  from 
the  Light  of  lights,  be  united  by  devout  meditation  with  tin?  Spirit 
supremely  blest,  and  supremely  inielligeiit  I. , .  .May  that  soul  of 
mine,  wliicli    was  ilsflf  the   primeval  oblation  placed  williin  all 
creatures. , .  .which  is  a  ray  of  perfect  wisdom,  which  is  the  inei- 
linguishable  light  fixed  within  cre,»led  bodies,  without  which  no 
good  act  is  performed. . .  .in  wliicli  as  an  immortal  essence  luay  "* 
comprised  whatever  has  passed,  is  present,  or  will  be  liereafier.  -  ■■ 
be  united  by  devout  meditation  with  the  Spirit  supremely  blest  ^'^^ 
Biipremely  intelligent! 

"  The  Being  of  Beings  is  the  Only  God,  eternal  and  evervffl»-*^ 
present,  .who  comprises  everything.     There  is  no  God  but  He. 


Supreme  Bcfnff  Isinvisibk,  itCMnprche)]6ihKimtnoviib]c,wiUt- 
ot  tigiiK-or  shii])e.  No  one  has  ever  soen  him;  iiniencV(-pcorai)ri9od 
Em ;  Ilia  esuenoe  pemuli's  evvrytliing ;  ull  voi  iienTi,-d  fVoin  him. 

"  TW'  duly  of  n  goud  man,  cion  in  the  moment  of  liia  dt-alrnc- 
lon,  coiifiNU  not  only  in  forgivinj;,  lint  eveu  hi  a  dedre  vt  Lenvflt- 
ig  bii  d«(troTer ;  aa  the  sandaMri>c,  in  thff  inetant  of  iu  orer- 
lin»w,  ahrijfi  jjerrnmo  on  the  axe  which  fvlU  it.*' 

Tht  Vcdaiila  and  Nyaya  philosophtra  acknowledge  a  SnprenM 
UttruiU  llcihg,  tiad  (h«  immortulity  of  the  soul:  thou^'h,  like  th« 

KCH,  ihcy  differ  in  tlieir  idt'as  of  those  Bubji'Cts.  They  speak 
e  Sn|ipenu'  Boing  a»  lui  cturnal  ffisoiici!  IhaL  jienradva  epacu, 
^irr*  lifL'  ur  eiisleiice.  Of  th&t  uuivcrjutl  uud  va'nial  pcrvud- 
Ig  Bpiril.  Ihe  Vedanti  suppose-  fonr  niodificatioiis ;  but  as  these 
■>  out  cltan^t-  ite  itutun-,  uud  as  it  would  be  errntu-ous  to  u«i:ribu 
>  «acli  of  then)  a  distinct  t-ssuncu,  «o  ik  le  (.-qiially  erroneous,  they 
hy.  to  imagine  that  Ibe  varions  modifications  by  which  the  All- 
ervading  B<-ing  uxials,  or  dispUys  His  power,  ar«  individoal 
ufti'nccs.  Cn'iition  i«  not  eonsidr^rvd  m  the  inMaiit  prodnctioa 
rtbini^,  liut  only  as  the  mnnife^lation  of  that  which  oxi8t«  eter- 
■lly  in  the  tmc  Unirerftil  Being.  The  Nyaya  philosopliera  bolicvo 
lat  ajiirit  and  matter  are  elernul ;  hut  they  do  uol  eupjiuau  thni 
ir  wurld  in  in  pre£«.-nt  form  has  existed  from  elemily,  hnl  ouly 
ic  primary  matter  from  which  it  sprang  when  oporatwl  on  by 
to  alinighly  Word  of  Ood,  tbe  luttdligent  Cause  and  Supram« 
,  Willi  produced  llivcouibinatiuna  or uggregutionj  whjf'- 
tbo  iiiateriul  universe.  Though  they  beliere  tbat  aoui  .«  an 
lation  from  llie  8upreiae  13eing.  tbey  distinguish  it  fnmi  tbat 
n  ii8  iiulividtiul  ciietencc.  Truth  and  Intelligeiicfaru  thu 
al  attribntes  of  Qod,  not,  they  say,  of  the  individual  soul, 
ich  ia  auBcdptible  both  of  knowledge  und  ignerunce,  of  pleasure 
a ',  and  therefore  God  ujid  it  are  dislincl.  Even  when  it 
to  the  Eternal,  and  nttiuns  supreme  bliss,  it  nndonbte^lly 
«  tiot  oeutie.  Though  united  to  th«  Supreme  IWing,  it  ig  not 
fttorbed  in  it,  but  fitill  reUiius  the  abstract  nature  of  definite  or 
iiiblc  exifltenco. 
*''nK'  (liitiolution  of  the  world,"  Ihcy  say,  "consists  in  the  de- 
triieliou  of  tlic  visible  runns  and  qunltlicA  of  things ;  bnt  tboir 
oaterinl  essence  rcroaitiB,  and  from  ii  now  worlds  arv  Jormcd  by 
■^n-utive  enoi^  of  God  ;  and  thus  Ibe  UnivorM  is  dissolved  uiid 
PSwvd  iu  eudle^s  successiou." 

35 


JSL. 


Tbe  Jatniu),  a  nect  at^  Mjv»n  and  elwwhfire,  tAj  chat  (be  uckal 
n-ligion  or  iiiilia  RTid  i>r  the  whole  world  coiisiatdl  in  ths  betiof 
in  one  God,  a  pure  Spirit,  indiviubic,  omniEcient  and  aXVfVW^ 
fxtl;  that  God,  having  given  to  »ll  thiiig>9  their  «)tp</iuteil  tirior 
and  0'>ar3e  or  aotion,  and  to  nuin  a  suBicieat  jtortion  of  reiaMi> 
or  undcrstiiJiding.  to  guide  hira  in  his  conduct,  Itnvos  him  to 
the  opemtion  ul'  irw  nill,  withuuL  t)ie  entire  exvrciae  uf  whicfa 
hd  oould  not  bi-  held  iiiiswcrohlc  for  hie  conduct 

Mt'noiu  Uu-    UiiidA  lawgiver,  adored^  not  thu  vteiblo,  maUfiW 
tiun,  but  "  tiiat  diviuv  uud  iticompambly  greater  ligbtr"  to  ok  i^ 
worda  of  the  raogl  roKTablctcst  in  th<>  Indinn  Scriptunv  "viiit* 
illuniiticH  nil,  dolighu  h11,  from  wliirh  all  proceed,  to  vbich  t^ 
must  reluri),  and  vhich  alone  can  irradiate  oar  iiit«lkcu.~   H' 
thus  coninicuces  his  (n^tiCutes: 

"  hv  i:  heard  ! 

*'Tliis  umrersc  existed  only  in  the  Sr£t  divine  idet  ^un* 
panded,  as  if  iuTolvwl  in  darknrttf  imperceptible,  uudwRoabk 
niuliiicui'i-mblo  hj  mi^uD,  iind  iiiidiMwvcrod  by  reTelstion,  uifit 
were  wholly  iinnK-rKud  in  sWp: 

"Then  the  Sole  Self-existing  Power,  Ilimsnlf  nndiscoTrnid, b)t 
making  this  world  dicaTiiible,  wilh  fivt?  cli^meiitji,  mid  other  pw* 
ttplea  of  nalnrv,  appeared  with  vmdirainisht.'d  glory,  cxpandftfiii 
iilia,  or  diajiolling  the  gloom. 

"HewhLim  tht-  mind  iiUmo  can  jicrcuve,  whofit*  t'«&-'ii«  eliil* 
the  »t4>mul  orgHtis,  who  hue  no  visible  part«,  who  exinn  from  i^ 
nity,  uvi'n  He,  the  aoul  of  all  beings,  whom  no  Ueiug  ou  waff 
hcnd,  bIioiiu  forth. 

"lie,  having  willed  to  produce  various  beings  from  hui*' 
divine  Sutstaooe,  first  with  a  Uioughtcremcd  tlie  waters.... Fmo 
tJial  tthirh  ig  [precisely  the  Hehn-w  rrcr].  the  first  caase,  ud  ^ 
obj«-cL  of  (cnse,  exiRtiiig  everywheiv  tn  BulNilanut.',  out  viiAiit;  '' 
oar  perception,  without,  bc-giuningor  end  "  [the  At'.ikadil.'-^ 
bha  /.-.^.-..{X-.],  "wua  produd-d  the  diviue  male  famed  n" 
worlds  under  the  appellation  of  IJrahnia." 

Then  recnptttilating  the  dilferent  things  ercntcd  by  BrabflUt^ 
adds:  "  He.,"  meaning  Umhma  [ibe  Aoyos,  the  Wokd],  ""b* 
powers  are  incoiuprul]i.-DBible,  having  tliUB  cn-atcd  this  Uaii*** 
WIS  again  absorbed  iu  tlic  Supivme  Spirit,  ohunging  the  tin*  **  . 
energy  for  the  time  of  rvpose."  *4 

Tbe  Aniartya  .IVtrnW  ou^^^^^^mIm^  ^nt  Um 


kkiout  or  thb  suk,  ok  prixck  adrit.  609 

tive  idea  of  Uio  creation:  "  lo  Uie  be^Duing,  the  tTniverse  irat 
but  a  Soul:  nothing  (>lse,  active  or  inactiTe,  exivted.  Then  He 
find  this  ihonglit,  /  mil  create  trorlda  ;  and  tlms  Hk  created  theee 

trent  worlds;  air,  the  light,  mortal  bi'ings,  and  the  waters. 
Us  had  this  thought:  SeholdlAi  toorldi ;  J  mil  eretiU  guar- 
dian* for  the  toorlda.  So  IlB  took  of  the  water  and  fafihioned  a 
being  cluthed  with  tho  humau  form.  He  looked  U|>on  hini,  and 
of  that  being  tu  c-ontemplatMl,  the  mouth  oix-nMl  like  an  egg,  aud 
qxicrh  eixMiu  forth,  uiid  fVom  the  epcrrh  fire.  The  noslrilg  op«ned, 
and  tliani;;Ii  them  went  the  breath  of  re8pir«tii>n,  aud  by  it  the 
air  was  jiroiiagatetl.  The  eyee  onen*^ ;  from  them  came  a  luml- 
Doti?  ntr,  and  from  it  wus  produced  the  sun.  The  eurs  ditated; 
fnim  ihum  came  bearing,  and  from  hearing  epiicer^. . .  and,  after 
the  body  of  man,  with  the  sensfs,  was  formed  ;— **  He,  the  Unirer- 
oil  Soul,  ifaus  rc(lt<.'Li.-d :  TIow  can  this  Imdy  exist  vfUhout  Met 
Hb  rxamincd  thrungh  what  estn.-mity  He  could  pcnL-tnitc  it.  He 
■lid  to  bimstlf :  //,  mithttut  Me, Ma  Word  ia  ariiculaitdy  brcatk  ff* 
haUst  and  xight  ^fot ;  if  /tearintf  henrf,  ihf  skin  /rcU,  and  tfir  mind 
rtfieei9y  dcghilidon  swalhws,  and  /fit  generativt  organ  fulfils  it* 
funetioitt,  rfknt  then  am  Jf  And  wjmmting  the  suture  of  the 
cranium.  Ho  pfTiftratpd  into  mftn." 

Bvhithl  the  grval  fumlamontal  primitive  truths!  <3od,  an  Infinite 
Ktemal  Soul  or  Spirit  Mutter,  not  eternal  nor  eclf-exifltcnt,  hut 
ermlcd — rrcatw]  by  ii  thought  of  GoO.  Aftur  matter,  and  worldi, 
theo  man,  hr  a  like  thought;  and  fitmlly.  after  endowing  him 
with  thv  ecne^  and  a  tbiuking  mind,  n  portion,  h  spark,  of  Ood 
Himself  penetrates  tho  man,  aud  becomes  a  liring  spirit  vithin 

I'bo  Veda8  thus  detail  the  creation  of  the  world  : 
""  In  the  hegiDoing  there  wag  a  single  Cod,  existing  of  hinwelf; 
who,  aftor  hafing  paiieed  an  vteruity  abeorlted  in  thi-.  contoiti|iU- 
lion  of  his  own  being,  deeirod  to  manifest  his  perfections  out- 
wardly of  Him»lf;  and  created  the  matter  of  the  world.  The 
fonr  elements  being  thus  prudneed,  hut  still  mingled  in  (^mfucion, 
be  bronthcd  upon  the  waters,  which  swelled  up  into  an  immense 
hall  In  ttie  shupu  of  an  eg};,  and.  developing  theouoUes,  beiwmf 
tbo  ranlt  and  i*rh  of  Untven  which  eueirclea  the  earth.  Having 
Diado  tbc  earth  luid  the  bodies  of  animal  heingii,  this  Qod*  the 
tttonotr  i>f  movement,  guvc  to  them,  to  iuiimat«  them,  a  portion 
<rf  bi»  own  being.    Thas,  the  soul  of  cver}-ibing  that  bnsatboi 


610 


HOUAI^  AND   OOQHA. 


LeiDg  a  fraction  of  llie  nuivcrsal  bduI,  noac  pcrisbM;  bal  nth 
soul  morelj  chants  its  mould  aud  form.  t>r  passing  saoconnl; 
iolo  difforent  bodies.  Of  nil  forme,  tliiit  which  must  pleostt  tk« 
Diriue  B«iDg  is  Mau,  as  nearest  approaching  his  own  perioctiii* 
When  n  man,  nbtiolulcW  disengaging  him<u-)f  from  hi<  Knief,il>- 
sorbH  himiiL'ir  in  self-cuiitvmplHtion,  be  oomvs  to  discomUipD^ 
vinit.y,  ftiid  becomes  part  of  Ilim." 

The  Ancient  Pc-r5iuni!>  in  muny  respects  resembled  the  nin(hl&- 
in  their  lung^iiagc,  Ihoir  poetrr,  and  ihcir  pootio  legenda.  Thai 
conquc;ste  brought  them  in  coutdct  with  China ;  and  (hey  sthitd 
Kgypt  and  Jndcn.  Thi?ir  m-ws  of  God  and  religion  raort  mna- 
bk'd  those  of  the  Hebrews  thun  thoeo  u(  any  olber  nation;  laJ 
indeed  the  Intler  people  borrowed  fram  them  some  promineat  if 
trines,  that  we  arc  in  the  habit  of  regarding  w  au  eewotial  |in 
of  the  original  Hebrew  creed. 

Of  the  King  of  IlL-aveu  and  Father  of  Eternal  Ligliti  0(  i 
pure  World  of  LlOQT,  of  tlie  Eternal  WoBD  by  which  all  thil| 
were  created,  of  the  Seven  Mighty  Spirits  that  stand  neil  Inl 
Throne  of  Light  and  Omnipotence,  and  of  tlie  glujj  of 
HcaTCnly  Huatd  that  encuinpaji^  that  Throne,  of  the  Ori^j 
Evil,  and  the  I'rjnnc  of  Darkness,  Aloiiarch  of  the  rel 
apirile,  enemies  of  all  good,  they  entertained  tenets  very 
to  those  of  the  Hebrews.  Toward  Egyptian  idolatry  thv7  fall  I 
etrongcit  abliorrfince,  and  under  CambytM  pnrsned  a  rego]«r| 
for  its  utlxjf  extirpalion.  Xorxen,  when  he  invaded  QrcMt, ' 
atroyed  the  TtTOpIes  and  erected  finschapela  along  tha  whih 
course  of  his  march.  Their  religion  was  emineiiUy  apintaal,df' 
the  vartlily  lire  and  earthly  soorilloo  were  but  the  eigna  aa^ 
bicma  of  another  derotioD  and  a  higher  power. 

Tbn3  the  fundamental  doctrine  of  the  ancient  religion  of 
and  Persia  was  iit  firtit  nothing  more  than  a  simple  TonemtioB  • 
natare,  its  pare  elementx  and  itd  primal^  enrr;giefl,  the  aacnd  Bi% 
and  alwTc  all.  Light, — the  air,  not  ihc  lower  utmoKphcrii'  :- 
tho  pur^T  and  brighter  air  of  lleatxn,  the  bireath  that  :u<:  i 
and  pervades  tho  brcatli  of  mortal  life.  Thin  pnrc  and  simplt  **' 
cration  of  nature  Is  perhaps  tho  most  ancient,  and  was  by  ht  it" 
most  generally  provuleiit  in  the  primitive  aud  putriurehnl  wotl^. 
It  was  not  originally  a  d«iGcation  of  tisturc,  or  a  denial  uf  t^ 
aarcnigDty  of  God.  Thuse  ptire  elements  and  primitive  e*M>^ 
of  created  nature  ufil-rod  to  tlie  lirst  men,  still  lu  a  ctuau  wm»^ 


KXIOHT  OP  THE  SUM,  OB  PEIXCE  ADEPT. 

ngcutlnn  with  the  Dcitv,  not  n  likeness  of  rcsomblancc,  nor  »  mere 
Jiticifiil  imiige  or  a  poflticul  figure,  but  a  nntunil  ftnd  iruf  symbol 
of  Dirine  power.  Everywhere  in  thw  llehif  w  writings  the  pore 
light  or  sacre<l  fire  is  employed  us  an  image  i>f  the  all-perrading 
tad  »n-coii8aming  power  and  omnipi-eacnce  of  the  Divinity.  Ilia 
lirwtit  vu  the  first  eourc«  of  life ;  and  the  fuint  whis^Kr  of  the 
hreewwinoiioced  to  the  prophet  ni«  iramttliutp  presence, 

"All  [hings  AW  the  progeny  of  one  fire.  Thi'  Fulht-r  purfccled 
■11  things,  and  delivered  them  over  to  the  Seeund  Mind,  whom  all 
twtionH  of  men  call  the  First.  Natural  worbs  co-exiet  witli  (he 
iattlltctnal  light  of  the  Father;  for  it  is  the  8onl  vUich  luloma 
tbe  gwat  Heaven,  and  wbich  adorna  it  aflvr  llie  F«tlier.  The 
SenL  being  a  bright  fin?,  by  Ihe  power  uf  the  Father,  rerauins  itn- 
norlul,  and  i»  iui»tr»u  uf  life,  and  filU  up  Ibe  rt-cestieH  uf  tba 
.Tforld.  For  ihe  firt;  which  is  lirfel  bt-yoiid,  did  nut-shiit  up  bia 
power  in  matti-r  hy  wurks,  but  by  mind,  for  the  fraiiiLT  of  the  Dcry 
vorld  is  tlie  mind  of  niiud.  who  first  epriiii};  from  mind,  clotUiiig 
fiTPvitli  fire.  Fulbi-r-begolteu  Light!  for  lie  utoiie,  having  from 
.iLeFatliiVs  power  received  the  es^ipncG  of  iticellect,  is  enabled  to 
Undtntaiid  the  mind  of  the  Father;  and  to  inittill  into  all  sourcoi 
Kid  principles  the  eapacity  of  underst^iiKliiig,  and  of  ever  coutin- 
sbg  in  ceasidegs  revolving  motion."  Sncli  wae  the  language  of 
Zonxuti^r.  eiabodying  the  old  Persian  ideits. 

And  the  same  ancient  eagc  thns  spoke  of  tlie  Sim  and  Slurs: 
"Tlw  Father  znodo  the  whole  univerec  of  Gr«  and  water  and  earth, 
JUdiU-DourishiDg  ether.  He  Unci  a  greut  mitltitiido  of  muvt'loes 
lUn.  Dial  Maud  still  forever,  not  hy  coiiipuli^iuu  and  unwillingly, 
butwiihoul  dtwiri'  lo  wander,  fire  actiug  ui«jii  Qr-,  lie  coiigre- 
{Mfd  the  «:vcn  Urmanienta  of  the  world,  and  bo  eiirroiuided  the 
*vtli  vilb  the  couvexity  of  the  HeavL'iis ;  aiid  thi.-reiiiisetm.-vcn 
^ing  cxilkiicci,  arranging  their  apparent  disorder  iu  ivgnlur 
ortittifiix  of  them  plunelH,  and  Ihe  Sun,  placed  in  tlie  centre,  the 
•waith  ; — in  that  cenLri?  frum  which  all  linL-sf,  diverging  which 
^y  tocver,  are  equal ;  and  the  swift  luu  himstlf,  revolving  around 
Kyiiiici|u1  ci;ntre,  and  ever  striving  to  n^ach  the  centnU  aud  all* 
P^niiiing  light,  bearing  with  him  the  brigbt  Moon." 

And  yet  Zoroaster  oddvd :  "  Measnrc  not  the  journeyinge  of  the 
^,  nor  attempt  to  n'ducc  them  to  rule;  for  he  is  carried  hj  the 
**tTniil  will  of  iJie  Father,  not  for  your  sake.  Do  not  endt-avor 
(j^uiilcriituid  the  imptttuoue  oouree  ot  the  Moon;  lor  sbv  runs 


J 


C12  MOEAU  ASD  DOOKA. 

erennoFe  Qod^-r  tbe  impsbe  of  neoesdtr ;  and  the  progression  of 
tJi«  Aiars  v&e  do:  geiirn:«d  to  serre  any  purpose  of  yoars." 

Onoozd  strc  t.>  Z»n:a£:«:r.  id  the  Bonndehesch  :  ''I  am  he  ibo 
bolds  the-  SiJir-S^^Lgl^  HesTeo  Id  ethereal  space;  who  mikei 
this  Ephere.  Tbicii  •m'X  was  buried  in  darkness,  a  flood  of  light 
Through  me  the  Eur:h  became  a  world  lirm  and  lasting-tlic 
«arth  on  which  walks  the  Lord  of  the  world.  I  am  he  who  nukei 
the  light  of  SuD,  M>x>ii.  and  Siar£  pierce  the  clouds.  I  make  the 
com  sw-d,  which  perishing  in  the  ground  sprouts  anew.  ...  I 
creak-d  man,  whose  eye  is  light,  whose  life  U  the  breath  of  his  no*- 
trile.     I  placed  within  him  life's  uut^xtinguishable  power." 

Ormuzd  or  Ahura-Mazda  hiniSt-lf  nL-presented  the  primal  light, 
distinct  from  the  hi-avenlv  Ijodies,  yet  necessary  to  their  existence, 
wid  the  source  of  their  splt-ndor.     The  Amschaspands  (Amescbt 
spenta,  "  immortal  Holy  Ones"),  each  presided  over  a  speciildfr 
partmcnt  of  nature.     Earth  and  Heaven,  fire  and  water,  the  Saa 
and  Moon,  the  rivers,  trees,  and  mountains,  even  the  artificial  din* 
sions  of  the  day  and  year  were  addressed  in  prayer  as  tenanted  I9 
Divine  beings,  each  separately  ruling  within  his  several  spbera. 
Fire,  in  particular,  that  "  most  energetic  of  immortal  powers,"  tbi 
▼iaible  representative  of  the  primal  light,  was  invoked  as  "Sonrf 
Ormuzd,"    TlieSnn,  the  Archiraagus,  that  noblest  and  most  pow- 
erful agent  of  divine  power,  who  "  steps  forth  hs  a  Conqueror 
from  the  top  of  the  terrible  Alborj  to  rule  over  the  world  wiiich 
be  onlightcDB  from  the  throne  of  Ormuzd,"  was  worshipped  among 
other  symbols  by  the  name  of  Mithras,  a  beneficent  and  frieu^J 
genius,  who,  in  the  hymn  addressed  to  him  in  the  Zend-Avffit^ 
bears  the  names  given  him  by  the  Greeks, as  the"  Invincible"  w« 
the  "  Mediator  ;"  the  former,  because  in  his  daily  strife  with  darV- 
ness  he  is  the  most  active  confederate  of  Ormuzd;  the  latter,** 
being  the  medium  through  which  heaven's  choicest  blessings  tf* 
communicated  to  men.     lie  is  called  "the  eye  of  Ormuzd,  the 
efFulgout  Uero,   pursuing  hia  course  triumphantly,  fertilizer  <» 
deserts,  most  exalted  of  the  Izeds  or  Yezatos,  the  never-sleepi*^' 
tlie  protector  of  the  land."    "  When  the  dragon  foe  devastates  '**^ 
provinces,"  says  Ormuzd,  "and  afflicts  them  with  famine,  the i^ 
be  struck  down  by  the  strong  arm  of  Jtithras,  together  with 
Doves  of  Mazandenm.    WiEh  his  lance  and  his  immortal  club,. 
Sleepless  Chief  hurls  down  the  Deves  into  the  dust,  when  as 
diator  he  iutcrpoijL'a  to  guard  the  City  from  eTiL** 


EKIOBT  07  -THB  SVK,  Oft  PBIKCB  ADtiPt. 


613 


^^  AJirim*n  was  by  wme  Pawee  seote  ooneidered  wider  thftn 
^■prini)zil,aa  dtu-kucas  U  older  Uian  light;  he  ia  ima^a«l  to  bav* 
^Bbeoii  imkuown  oau  Miilovolent  Di-itij;  in  the«dr)y  uK^'sof  tht  world, 
^^bitd  tile  fall  at  mun  is  altributE^  in  llit'  lIotiiidolii-iiL-h  U)  iiii  iiposlute 
^^■orshipof  htm,  frDni  which  mon  weru  coiirprtMl  by  %  suoooHion 
^of  pi'oiilifts  tormiDuting  wllh  Zoroaster, 

^^  Mithnu  ia  not  only  light,  bnt  intelligence;  thut  hiniiitarjr  which, 
^Hbou^b  born  ia  ohitciiritr,  will  not  only  di4[ml  durknt^M  but  oon- 
^^■Urj:  diitth.  Thcwnrfuni  through  whi(l)  thie  c^'nainiimitiun  \a  to 
^Bi'  rcachfd,  is  niAJuly  curried  on  thr\)tij,'h  iIk-  insti-iiMK-titaiityor  th« 
^B  Word,"  that  "evt-r.|iniig  emannttou  of  the  Dvity,  by  virtue  of 
^Bliich  thpwoilti  osisttt,"  and  of  which  the  r*vcal(ij  rormnlo*  incM- 
^^nntly  ri'jR'iiti-il  in  the  liturgies  of  ihi;  ]>Iugi  nm  Iml  theexijr^ggion. 
"  What  sliidl  I  do,"  cried  ZoroaeltT,  *•  0  Orraur^,  uteopod  In  bright- 
une,  in  urUcr  Ui  bultio  with  Pnrnoilj-Ahr)mii.n,  Tuthfr  nf  ttii.-  Eri) 
Law;  hon'  shall  I  iiutk<.-  men  pure  and  holy?"  Ormuzd  UD^wcL'od 
eoid :  "  loTokc,  O  ZoroMt«r,  the  pnro  lar  of  the  Si^rvaatB  of 
trmnzd;  invoke  the  Ara^hiis^mnila  whoshvij  abniulntiuu  through- 
il  the  seven  Ee^htiare;  invoke  tlie  IleaTeii,  ZtiQann-Akamna, 
birds  traTttiling  oil  high,  Ihc  sirift  wind,  the  Karih;  invoke 
^j  S|»irit,  niewho  am  Ahuni-Maj!Jao,ihe  purest,  strongest,  wisest, 
iir  beings  ;  ino  who  liavr  the  most  mtycstio  hmly,  who  tlirongh 
iirity  sm  Snpreme, Those  Sonl  is  th«  Kxoellent  Word ;  aud  te,  M 
3pI#,)nTok«  DIP  as  I  have  commandfd  Zopoaalflrl*' 
Ahnra-Maada  himself  ii;  ihw  living  Word;  Iw  ia  callwl  "Firat- 
^rn  of  all  things,  express  image  of  the  Kti-rnal,  very  light  of  very 
^jght.  thi'  Creator,  who  by  power  of  the  Word  which  he  ii«rt'rofaBe»i 
pruiiuu iK.'V,  made  in  'Mm  days  the  Ht'avi::u  ami  the  Kurtli.'*  Tbe 
fortl  U  suid  in  the  Yasboa  to  hare  existed  lH>ror<-  nil,  and  to  bu 
If  a  Yaeata,  a  pordonitiod  object  of  prayer.  It  Wits  tvvmlod  in 
croscli,  ill  Humu,  and  a^in,  nndur  Ouijh(asp,  was  niauifcdted  in 
[trDUAti-'r. 

BflWH^n  lifp  and  di-ath,  between  suiiBliine  am)  ahadif,  Mithma 

iJjr  pri-'uent  exciopliUcution  of  thu  I'rimal  Unity  from  which  all 

lioga  oroite.  and   into  which,  through   hi^  n^diatiou,  all   con- 

riclics  will  utlimately  bo  absorbed.    His  annual  MoriSco  ia 

^e  passover  of  Um  Magi,  a  symboli4!al  atonement  or  pludge  of 

koml  and  phy^ioal  n<gt.'n(>nit)on.     Ue  croated  tho  world   in   tlio 

egiDDiug;  and  as  at.  the  close  of  each  anvv^tutive  y«>ar  In-  ael^  free 

Ifaa  carrvut  of  life  to  invigorate  a  ftvali  cirolo  of  being,  so  ia  bha 


614 


UOHXte  AND  DOOIU. 


end  of  iill  tbiDgs  he  vill  bring  Die  wearr  sum  of  age«  ts  R  bm- 
tomb  bvtniv  God,  rcK'a^iag  bj  a  final  socritive  the  Soul  of  Kitnn 
trom  livT  pprUbable  frame,  to  commenM  a  brij^bter  aai  puta 
existence. 

laioblichns  {De  M/fs.  viii.  4)  says :  "  The  EgypUikoe  are  far  Oom 
asonbing  all  things  to  pbyiiioal  oausca;  life  and  ioti.-lte{:t  Uk^ 
distingutiih  fruin  pbyHieiil  U<ing.  bulb  in  man  and  in  tho  numnt. 
They  place  intvUfct  tind  rfu»oii  Qnit  as  acir-exialent,and  froia  \k» 
they  derive  the  created  world.  As  PiiR-nt  of  general*^  Uihip 
they  coEistitutc  a  Demiurge,  und  ut:knuwledgo  a  Titul  lorcc  lutL  is 
the  ilcaveue  and  bcfon,*  lli«  Ucavcris.  They  plaoc  Pure  Intelkd 
above  uiid  lieyond  tli'*  nnivorgc,iin(I  another  (I hiit  is,  Miud  revtAkJ 
in  thi'  .Miitttriii!  World),  (!oiisi><tiiig  of  one  coutimtous  tninJ 
prviuling  the  univiTM-.  and  iipponinned  to  all  iu  [wu  tai 
sphcras."  Tbt^  Hgyptiiin  idcii,  thfii,  vas  that  of  all  trmuaccodealil 
philonaphy — that  at  a  Ucity  both  immanent  and  transoendfnl— 
Bpirit  passing  into  its  maiiifo^tatione,  bat  notvxUaustcd  lix* 
doing. 

The  wisdom  recorded  in  the  nnnonical  rolls  of  HiTmes  qoicMj 
attained  in  tbiK  traii^vn dental  lure,  all  that  liiinmu  eurituiucu 
ever  disciover.  Thebes  especially  u  sai<l  to  have  acknowlrdftil  ■ 
bciug  withont  beginning  or  end,  called  Aoinn  or  Amun-KtufL 
the  all-prcvading  Spirit  or  Itrc4kth  of  Nature,  or  pcrbap««tii  wn* 
Btill  more  loAy  objoct  of  rcvorent-ial  reHeetioa,  whota  it  ■■ 
farbidden  even  lu  nani4>.  Such  a  being  would  in  tbeory  slaaktt 
tbe  bead  of  the  three  ortler?  of  Gode  meuttoned  by  IlenNlrtia 
these  being  regarded  aa  arbitrary  classiOcations  of  aimiliir  at  ctfoi 
beings,  arranged  in  fmccessive  emauatlous,  according  to  ui  cfU- 
mate  of  their  compamtive  dignify.  The  Eight  Great  GoJa  " 
primary  olBK-t,  wen-  prububly  niaiufeatations  of  the  cmanaliMl  0«i 
ID  tho  several  parts  and  puwent  of  the  universe,  each  jwtAatilii.l 
comprising  the  whule  Godhead. 

In  the  ancient  livrmetic  books,  as  quoted  by  lamblicbol^iv- 
ourred  tbe  following  paeango  id  regard  to  tbo  Supreme  BeJaji— 

"  Before  all  the  things  that  a<^tually  exist,  and  befono  all  IxH*** 
ningB,  there  is  one  God,  prior  even  to  the  first  God  and  Kin|> 
remaining  unmovMl  in  the  singleness  of  his  own  Unity :  for  neii^ 
is  anylliing  conceived  by  intellect  inwoven  with  him.  nor  aBTUiin^ 
elee ;  but  be  is  estabtished  as  the  exemplar  of  tbe  Oud  vW  ■* 
good,  vho  is  bis  own   Eathcr,  self-begotten,  and  has  oaly  *" 


^ 


Bomcthiiig  greater  and  prior  to,  and  the  fonn- 

lia  of  oil  tilings,  and  iha   rountlalion  or  tiling  outicvivod  bj 

le  inti'lli'cl,  wlik'h  are  the  first  spc-cii'S.    And  from  this  OxE,  the 

Bflf-origiimlcd    Ood  caused  liiniBclf  to   ahino   forth;   for  wliich 

jii  he  is  his  own  father,  aod  ae1f-ongiiiaU-d.     Fur  he  la  both  u 

egitiniiig  and  Ood  of  Qods,  a   Monad  froip  the  One.  prior  bo 

tul>atanci'  aud  th«  begintiiDg  of  suUlaucc;  for  from  him  it  eub- 

intiiilitr  and  attUstanco,  whence  atito  lie  is  oalU-d  th«  Ix-giniiUig 

things  conoeiveil  by  the  intellect.    'Vhvsc  then  are  the  most 

ticient  beginnings  of  all  tilings,  whiah  llertnes  ]itaccs  before  the 

tht-mi)  and  crapyrcnn  and  cclcsiial  Gnds."* 

"CniSQ-TI,  or  tlic  Siiprtinc  Lord  or  Bdng,"  said  the  old  Chi- 

crtM-d,  "  is  the  principi«  of  cvcrytliing  that  csi&fs,  and  Father 

ail  living.     Hi'  is  cteruiil,  imniovahle,  and   independent:   His 

Qw-er  knnu-8  no  l>ounds:  His  sight  equally  comproh<-nd«  the  Past, 

lie  ProHpnt,  and  thi>  Knturo,  and  penetrates  even  to  the  inmost 

ifiSts  of  the  heart     TTenven  and  enrth  are  under  his  govcrii- 

lent:   alt   evrnts,  aJl   revolutions,  are  thn  c-miseqnences  of  his 

ispeneatioD  and  will.    Tie  is  pure,  holy>  and  impartial :  wiokedness 

""  ids  his  eight;  but  he  Iwholds  with  an  eye  of  complacency  the 

ions  actions  of  mcD.    .Severe,  yet  just,  be  pniiishcs  rice  iu  an 

icmplnry  manner,  even  in  Prinecs  and  Rulers;  and  often  caat« 

avu  Mil*  guilty,  to  crown  with  honor  the  man  wbo  walks  after 

iia  own    hmrt^  and  wbom   hi>  raises  from   obscurity.     Good, 

merciful,  aud    full    of  pity,    He     forgiTCs    the    wicked    upon 

leir    rviwotance:     and    public    calamities    and    the    irregulor- 

of   the    flcasoDB    are    but  salutary  warulngs,  which  his   b* 

berly  goodnoits  gives   to  men,  to  induce  tbcm  to  reform  and 

»cnd.- 

Contrulled  by  reiusnn  inflnitely  more  than  by  the  imagination, 
it  people,  occupying  tlie  extreme  (lujt  of  Asia,  did  not  fall  Into 
until  aflrr  the  time  of  Ccnifuciiiis  imd  withiu  two  ocntu- 
faS  the  hirtli  of  Christ ;  irbcn  the  religion  of  B[?i>DU\  or  Fo 
va«  Carried  tbtlbcr  from  India.    Their  system  WM  long  regulated 
the  pnr^  woi-ship  of  Cod,  und  the  f<iundotion  of  their  moral  and 
iliLieal  existence  laid  in  a  Aonnd,  upright  reason,  eonfonuiible  to 
ie  ideas  of  the  Dcttj.    They  bad  no  false  god<  or  image*,  and 
Ivir  thin!  Kniix-ror  fTonni'ti  vnvXtxl  a  Temple,  the  Brst  probably 
Bcr  cri'cUid,  to  the  Great  Archilcgl  of  the  Universe.    And  though 
tbcy  offered  sacrifices  to  divers  tutelary  angels,  yet  they  hooered 


616  MOKALB  AND  DO0HA. 

tfaem   infitiitel;  lees   than  Xah-ti  or  Chano-ti,  the   Sorereig- 
Lord  of  the  World. 

Confucius  forbade  makiog  images  or  repreBentatious  of  tL^Cie 
Deity.  He  attached  no  idea  uf  personality  to  him  ;  but  consider^^Bed 
him  as  a  Power  or  Principle,  pervading  ail  Nature.    And  tl^^Ke 

Chinese  designated  the  Divinity  by  the  name  of  Thh  Ditis g 

Keason'. 

The  Japanese  belieye  in  a  Supreme  lorisible  Being,  not  to 
represcuted  by  images  or  worshipped  in  Temples.  They  styled  hi 
Amida  or  Omith;  and  aay  that  he  is  without  beginning  or  en«=3; 
that  he  came  on  earth,  where  he  remained  a  thousand  years,  azzzwl 
became  the  Redeemer  of  our  fallen  race;  that  he  is  to  judge  ^^hll 
men ;  and  the  good  are  to  live  forever,  while  the  bad  are  to  "^tw 
condemned  to  Hell. 

"Tlie  Chang-ti  is  represented,"  said  Confucius,  "under  tMrM 
general  emblem  of  the  visible  firmament,  as  well  as  under  tfc:3e 
l>articular  symbols  of  the  Sun,  the  Moon,  and  the  Earth,  becaa  ^^"6 
by  their  means  we  enjoy  the  gifts  of  the  Change  XL  The  Sim  i* 
'  the  source  of  life  and  light:  the  Moon  illuminates  the  world  tr=3y 
night.  By  observing  the  course  of  these  Inminaries,  mankind 
enabled  to  distinguish  times  and  seasons.  The  Ancients,  wil 
the  view  of  connecting  the  act  with  its  objecf,  when  they  establishi 
the  practice  of  sacrificing  to  the  Chang-ti,  fixed  the  day  of  t^^^" 
Winter  Solstice,  because  the  Sun,  after  having  passed  through  t^^Che 
twelve  places  assigned  apparently  by  the  Chang-ti  as  its  annu  -*» 
residence,  began  its  career  anew,  to  distribute  blessings  throu^^^*> 
the  Eiirth." 

He  said :  "  The  Teen  is  the  universal  principle  and  proli^K^  A** 
source  of  all  things.  .  . .  The  Chang-ti  is  the  universal  princip^c^" 
iif  existence." 

The  Arabians  never  possessed  a  poetical,  high-wrought,  set:*'-''* 
Bcieutilically  arranged  system  of  Polytheism,  Tlieir  historic-^i^^**' 
traditions  had  much  analogy  with  those  of  the  Hebrews,  aur-*-^" 
coincided  with  them  in  a  variety  of  points.  The  tradition  of  "^  * 
purer  faith  and  the  simple  Patriarchal  worship  of  the  Deit_::^  ^^y' 
appear  never  to  have  been  totally  extinguished  among  tbemc^*^^"*' 
nor  did  idolatry  gain  much  foothold  until  near  the  time  O'*^^^"' 
Mahomet ;  who,  adopting  the  old  primeval  faith,  taught  again  tfc:^-^^ 
doctrine  of  one  God,  adding  to  It  that  he  was  his  Prophet. 

To  the  mass  of  Hebrews,  as  well  as  to  other  nations,  seem  V    ^ 


/ 


KKIOHT  OF  THB  SUM,  OR   PftlHCB   ADEPT.  617 

fauve  como  fini,^«iits  only  of  th«  primitive  reteUlioa:  uor  do 
they  teem,  anlU  tSWr  tb«ir  vujtliTity  itmong  the  Persimist.  to  buvc 
OORL-vruvd  ttivuurlTM  about  oiiMuiiltydica]  EiK-t:ulalio:is  In  n^nlto 
Ute  Divim*  Nature  and  esscnct-;  nlthougli  it  is  evident,  from  the 
Psalnu  of  I>and,  that  a  seJt-ct   bodj  among   tbcni  prtMcn-i-d  a 

Kuwtetlg^,  in  regartl  lo   the  Dcitv,  tiliicH  wu6  irliutlj'  uiikttuwii  lo 
:   mass  of  tbe   p^o|i1<>;    anil  tli*>«i<  clioeou  fow  n«ro   ritnilM  the 
moliiim  of  tntnsitioii  Tor  oiTtain  tnitlis^to  later  ag«a. 

Among  tiie  G^e«lc^  tlit-  acholare  uF  tlif  E^ryiiliane,  ull  th« 
highfti  idcus  aiid  K-vi-i%r  docirinea  on  Liii' l>iviuit}'.  hit  3uv^-rvi^ti 
Kttare  and  liifmiU!  Might,  thl^  £ternu)  Wisdom  und  Prondcnco 
thut  conJiicto  and   drrei^Ls   all   thlnffB   to  tlipjr  prwjK-r  cud,  tlio 

£uhe  Miud  and  .Sopreme  IntcUigfiicc  that  t'hjatwl  all  lliiugjt, 
is  raised  fur  aboroext^rniil  niLturtf, — all  tlioso  loftier  id^aH  auil 
lor  doctrini-9  wen.-  exiMMiiidwl  mope  or  lf»s  iHTrittljr  bjr  Py- 
tfaugoraa,  Atinsaguraff,  and  Socratce,  and  dcTi^loptd  in  clic  ino«( 
bi-autiful  and  Inminouii  manner  bj  Plato,  aiid  Ilia  plijlottophers 
that  suocci'dctl  bim.  And  ornn  in  the  ptipuUr  religion  uf  tho 
Qre«V«  aro  matij  tliiugs  cu]ia1>l«  or  a  dcvpc-r  imiwrt  uiid  more 
spiritua]  aigniflcatioa;  though  Ch«y  seem  onlj*  rare  vealigefl  of 
ancient  Inith,  vat^u-.-  pnf^e<iitini«iitj,  fugitive  lonu^,  und  munient- 
ary  lliutlir^,  re  veal  itig  u  byliL'f  in  a  Supi'(>me  U«ing,  Ahui;^litjr 
Creator  of  th«  Uiiiverdc,  and  Uoaimou  Fatht-r  of  Mankind. 

Mucli  of  the  primitivi.'  Truth  was  taus'it  to  Pylhaguras  by 
Zoroiiittur,  wlio  bim&cif  rvix-ivi-d  it  from  Ibo  Indiana.  Ois 
disctplcB  iv)«ol«d  tlio  u»a  of  TempWa,  of  Allarit,  and  of  StatQvg; 
and  smil<'d  at  tbo  folly  of  thoxe  ruitions  irbo  imaginiHl  thai  tbe 
Tli'ity  lipi-ang  from  or  had  nnj*  afljiiity  with  hnmnn  imtuiv.  Tho 
lupaof  tJie  liighrst  mouoUiins  weretlu!  places  cliosi^n  fur  aacridoi'iu 
Hrmne  and  prayer*  wci»  ibrir  principal  wnrehip.  Tbr  Su[ireme 
Uud,  vrbii  tills  the  wide  circle  of  ba^vcn,  wm  tiiv  ubjfot  lu  whom 
(hey  were  addressed.  Sacb  is  tb«  tcstiiuonj*  of  llvrodotaa.  Light 
lh<'y  oonsidersl  nut  w  mnrh  m  an  objoct  of  wor6bi|Va«  ralln-r  (bu 
uioMt  jiur^  und  livi>ly  (•uiblem  uf.  and  Ural  unianution  frum,  Uiu 
ffu^malGad;  and  th»ngbt  ^bal  man  reqtiiri'd  8oin4>thinj;  viaibts 
or  tangiblL-  lo  Mali  bis  rainil  to  that  degree  of  adoralion  which 
in  dui.*  Ill  l.lie  Diviiii'  Bring. 

Thi-rc  wa«  a  BurjiriaiHg  similarity  bciwoto  the  Tempk-e,  Priests, 
(I'-itriniifc,  and  w<jrsliip  of  the  P<;rffliui  Magi  and  tbo  Uritiuli 
DruidA.    Tb«  latter  did  not  worahif  idoU  in  the  human  Bha|Mi; 


618  MOBALS  AKD  DOOMA. 

becauBe  they  held  that  the  Dmnity,  being  inTisible,  ought  to  be 
adored  without  being  seen.  They  asserted  the  Unity  of  the  God- 
bead.  Thtfir  invocations  were  made  to  the  One  All-preserviiig 
Power;  and  they  argued  that,  as  this  power  was  not  matter, it 
muet  necessarily  be  the  Deity ;  and  the  secret  symbol  used  to 
express  his  name  was  0. 1.  W.  Tliey  belii^ved  that  the  earth  hid 
sustained  one  general  destruction  by  water;  and  would  aguin 
be  destroyed  by  fire.  They  admitted  the  doctrines  of  the  iI^lno^ 
tality  of  the  soul,  a  future  state,  and  a  day  of  judgment,  which 
would  be  conducted  on  tlie  principle  of  man's  responsibilif;. 
They  even  retained  some  idea  of  the  redemption  of  mankind 
through  the  death  of  a  Mediator.  They  retained  a  tradition  of 
the  Deluge,  perverted  and  localized.  But,  around  these  fragmentB 
of  primitive  truth  tliey  wove  a  web  of  idolatry,  worshipped  two 
Subordinate  Deities  under  the  names  of  Hu  and  Ceridwes,  male 
and  female  (doubtless  the  same  as  Osiris  and  Isie),  and  held  the 
doctrine  of  transmigration. 

The  early  inhabitants  of  Scandinavia  believed  in  a  Ood  vho 
was  "  the  Author  of  everything  that  existeth ;  the  Etemsl, 
the  Ancient,  the  Living  and  Awful  Being,  the  Searcher  into 
concealed  things,  the  Being  that  never  chaugeth."  Idols  and 
visible  representations  of  the  Deity  were  originally  forbidden,  »nd 
he  was  directed  to  be  worshipped  in  the  lonely  solitude  of 
sequestered  fon-sts,  wliere  he  was  said  to  dwell,  invisible,  and  in 
perfect  silence. 

The  Druids,  like  their  eastern  ancestors,  paid  the  most  sacred 
regard  to  the  odd  numbers,  which,  traced  backward,  ended 
in  Unity  or  Deity,  while  the  even  numbers  ended  in  nothing'  3 
was  particularly  reverenced.  10  {7  +  3  +  3") :  30  (7  x  3  ^  3  X  3): 
and  31  (7  x  3)  were  numbers  observed  in  the  erection  of  their 
temples,  constantly  appearing  in  their  dimensions,  and  the  niun- 
ber  and  distances  of  the  huge  stones. 

Tbey  were  the  sole  interproters  of  religion.  They  supiTintciid- 
ed  all  sacrifices;  for  no  private  person  could  offer  one  without 
their  permission.  Tbcy  exercised  the  power  of  excommuuics- 
tion  ;  and  without  their  concurrence  war  could  not  be  declared  or 
peace  made:  and  tliej  even  bad  the  power  of  inflicting  the  pun- 
iahment  of  death.  They  professed  to  possess  a  knowledge  o' 
magic,  and  practised  augury  for  the  public  service. 

They  cultivated  mauy  of  the  liberal  sciences,  and  particularlj 


XniOKT  01  TBB  BtrH,  OR  PHINCE   ADBnC. 


CIS 


inotny,  the  fAvorite  science  of  the  Orient ;  in  trliich   Lhc^ 
uued  considerable  proficieocy.    Thoy  considered  dsy  as  the  nff- 
ting  of  aighli  nnd  thcrcfuro  raudc  thoir  computations  by  nights 
ead  of  days;  and  wo,  from  them,  etiU  uso  the  words  fortnigbt 
wa'nighL    Tbey  knew  the  division  of  tbe  Heav^ne  ioto  oon- 
itellaiiutis;  and  fiiiaUy,  Ihey  practised    tin;  sirictt-it  morality, 
haring  ptirticiilurly  the  most  sacred   regard  for  ibat  peculiarly 
Moaoiiic  Tirtuc,  Truth. 
In  the  Icclmidic  Pro^c  Bdda  is  the  rollowing  dialogue: 
**  Who  is  the  Ursi  or  eldest  of  the  Oods  ? 
"Id  onr  langaafte  he  is  called  Alfadir  (All-Fatkcr,  or  the 
ther  of  All) ;  but  in  the  old  As^rd  he  hnd  tirt-We  names. 

Where  is  this  God?     Whut  i«  his  power  i*  und  what  hath  ho 
10  to  diaphiy  his  glory? 

IIi:  livoth  from  ull  agc«,  he  govi-meih  ull  rcnltns,  and  awayi-th 
I  things  bdth  grent  and  anuU. 

'  He  hath  formed  hearca  and  cartli,  and  the  air,  and  all  tfaingi 

fan  to  belonging. 

'Hu  hnth  mode  man  and  giren  him  a  soni  which  ahnll  live  and 

>r  pori«h,  though  the  body  shall  have  tnouldered  away  or  hare 

m  hiirnt  to  ashes.     And  all  that  are  righteons  shall  dwell  with 

him  in  the  place  railed  GtmU  or  Vingolf;  but  tlie  wicked  shall 

go  to  Htlt  and  thence  to  SifiJid,  which  ia  below,  in  the  nintb 

world." 

Almost  every  heathen  nation,  so  far  as  we  have  any  knowledge 

Itbcir  mythology,  Itelieved  iu  one  Supreme  Overruling  Ood, 
t)M>  iiuiiie  il  niu  Dot  lawful  Lu  uLt«r. 
'When  wea*cend,"(tuyairtil!er,"lo  the  most  distant  heights  of 
Oroek  history,  the  idea  of  God  ta  the  Supreme  tk'ing  stan(].<i  before 
na  as  a  simple  fuct.  Next  bo  this  adorution  of  One  Ood,  the  Father 
of  ncavcu,  the  FiilUur  of  men,  wo  Gnd  in  Qrecco  a  Worship  of 
Natnrc."  The  original  Zevi  was  the  God  or  Gods,  called  by  tb« 
Greeks  the  Son  of  Time,  meaning  that  there  was  no  O04I  before 
Him,  bat  he  was  JilternBl.  "Zi-us,"  gays  the  Orphiu  line,  "  is  tbe 
Beginning,  Zeas  the  Middle;  out  of  Zeus  all  things  hurc  been 
made."  And  tbe  Peleidea  of  Dodona  said,  ■*  Zeus  was,  Zeus  is, 
Zeus  will  be;  0  great  Zeus!"  Ztvi  i/v,  Zevs  eariy,  Ztvs  iaai- 
rav  vfieydXtjZiv:  oudho  was  Z*vs,  HtSStaros fiiyt<rTos,2vaBt 
Beit  and  Greatest 


620  MOIUU  AHD  DOOHA. 

The  Parsis,  retaining  the  old  religion  tanght  by  Zaradisht,  u; 
in  their  catechism :  "  We  beliere  in  onlj  one  God,  and  do  not 
believe  in  any  beside  Him  ;  who  created  the  Heayens,  the  Earth, 
the  Angels.  .  .  .  Oar  Qod  has  neither  face  nor  form,  color  nor 
shape,  nor  fixed  place.  There  is  no  other  like  Him,  nor  C8d  obi 
mind  comprehend  Him. 

The  Tetragrammaton,  or  some  other  word  covered  byit,wat 
forbidden  to  he  pronotinced.  But  that  it*  pronanciation  might 
not  be  lost  among  the  Tjevites,  the  High-Priest  uttered  it  in  the 
Temple  once  a  year,  on  the  10th  day  of  the  Month  Tisri,  the  dij 
of  the  great  feast  of  expiation.  During  this  ceremony,  the  ptopM 
were  directed  to  make  a  great  noise,  that  the  Sacred  Word  might 
not  be  heard  by  any  who  had  not  a  right  to  it;  for  every  otlio, 
said  the  Jews,  would  be  incontinently  stricken  dead. 

The  Great  Egyptian  Initiates,  before  the  time  of  the  Jewa^did 
the  same  thing  in  regard  to  the  word  lais ;  which  they  regarded 
as  sacred  and  incommunicable. 

Origen  says:  "There  are  names  which  have  a  natural poteng. 
Such  are  those  which  the  Sages  used  among  the  Egyptian!,  the 
Magi  in  Persia,  the  Brahmins  in  India.  What  is  called  Msgioil 
not  a  vain  and  chimerical  act,  as  the  Stoics  and  Bpicureaoa  prs- 
tend.  The  names  Sabaoth  and  Adonai  were  not  made  for  cre- 
ated beings;  but  they  belong  to  a  mysterious  theology,  which  goM 
back  to  the  Creator.  From  Him  comes  the  virtue  of  these  names, 
when  they  are  jirrangcd  and  pronounced  according  to  the  rules." 

The  Hindu  word  AUM  represented  the  three  Powers  combiDcd 
in  their  Beity:  Brahma,  Visimn,  and  Siva;  or  the -Creating,  Pre- 
serving, and  Destroying  Powers:  A,  the  first;  U  or  5-0,  the 
second ;  and  M,  the  third.  This  word  could  not  be  pronounced, 
except  by  the  letters:  for  its  pronunciation  as  one  word  was  said 
to  make  Earth  tremble,  and  even  the  Angels  of  Heaven  to  qu&te 
for  fear. 

The  word  Al'm,  says  the  Ramayan,  represents  "The  Being  of 
Beings,  One  Substance  in  three  forms ;  without  mode,  without 
quality,  without  passion  :  Immense,  Incomprehensible,  Infinity 
Indivisible,  Immutable,  Incorporo^il,  Irresistible." 

An  old  passage  in  the  Pnrana  saya:  "All  the  rites  ordained i" 
the  Vedas,  the  eacritices  to  the  fire,  and  all  other  solemn  purific** 
tious,  shall  pass  away;  but  that  which  shall  ne-'er  pass  away" 


KNtOnr  OF  THE  suit,  OB  PBIKCE  ADEPT. 


6S1 


y||u  vol 


vord  A.-.6-d.-.H:  for  it  u  the  symbol  of  Uie  Lord  of  all 


TTrrotloltts  saya  that  the  Ancient  Pclftsgi  bnilt  no  temple*  and 

Kmliippcd  no  idols,  and  had  a  £acred  name  of  Dcitj,  which  it  waa 
It  pcnnissitile  to  pronounce. 
The  Clariuo  Oracle,  uhich  was  of  niiknoTrn  antitinity,  being 
ked  which  of  tliu  Di-kiL'ii  u-a<i  mimed  lAXl,  answered  in  them 
nmorkabtc  Wunis:  "  The  Initiated  ore  hound  to  oonoeal  the  mys- 
Hona  K-t-a-t&  Leam,  then,  that  fAH,  is  the  Great  God  tiapremc, 
It  ruK-lh  over  uU." 

KThft  Jew»  consider  the  Tmu  Namo  of  God  to  b«  irrccorerablv 

disuse ;  and  r«'gani  its  prvjnnncialion  as  one  of  the  Jfrs- 

'Ihnt  will  \Ht  ix-Vfiilcd  at  ihe  coniiu^  of  their  llesgiuh.    And 

»5  nttrihntF  iu  loss  to  the  illegidily  of  applytog  t)io  Masorotio 

lints  to  io  saci'ed  a  TCame.  by  which  a  knowledge  of  the  projwr 

Ig  i£  forgottt'ii.     Ii  is  even  said,  in  the  Gemara  of  AUiduh 

thai  God  permitted  a  celebrated  Ilebrcw  Scholar  to  be 

rued  by  a  Roman  EmiK-ivr.  becaase  he  had  beeD  heard  to  pro* 

ince  tho  Sttcrcd  Xamt-  with  points. 

llw  Jewa  fean>d  that  the  Hcathou  would  get  poEscesion  of  the 

line :  and  thcrornro,  in  thvir  eopips  uf  the  Seriptnres,  Ihcj  wrote 

^in  the  !?;imaril«D  clmrac.ler.  iiistt-ad  of  the  Uebrew  or  C'haldiiio, 

tliat  tho  odvcrsarj  might  not  make  an  improper  nse  of  ii:  for 

Iey  believed  h  mpable  uf  working;  mirocloa:  and  held  that  the 
^udtre  in  Efiypt  were  pyrfornu-d  by  MvaeSr  in  virtue  of  this  namr 
Eqg  (>ngnived  on  hiB  rod:  and  thut  any  person  who  knew  the 
Be  pivniiinciation  wonid  lie  ahlo  to  do  as  muoh  a*  lie  did. 
Jdsepbiis  says  it  was  nnknr>wn  niiril  God  oomniiinieiitod  it  to 
Uoaea  ia  the  wilderue^:  aiid  thai  it  was  lust  through  the  wicked* 
new  of  man. 

kTbc  futlowers  of  Mahomet  have  a  traditioQ  that  there  is  &  secret 
me  of  the  Deity  which  poBseasL'S  wonderful  propertiea ;  and  tliat 
t  only  method  of  bcooming  acinainled  with  it,  ia  by  being  ini- 
ted  inlo  the  BIytteries  ol'  Uie  Jsm  Ahla. 

H.*.  O.-,  M.*.  vrm  the  lii-st.  rrumer  of  the  aew  religion  among  thn 
PenrianB.  and  Qiit  Xuuie  was  InfOabtc. 

Awjt,  nmfing  the   Kgyptians,  waa  n  namo  prooonnccablo  by 
hone  UTo  the  Priests. 
iThc  nld  Germiir.H  adored  Qud  with  profound  revurvDCv,  without 
to  (uu»o  Uiin,  or  tu  wuivbip  Uim  in  Temples. 


«£S 


UOBAU  ASD  DOOXA. 


I 


Tlie  Driiidg expressed  the  tittm>»  of  Deiiy  bj  tbo  Utt*rs 0;.l.*'- 

Anioiig  111]  llie  nations  nf  primitive  vuliqiitt;,  thi'  doctriiw  ofdi 
immoriulity  of  Ibc  goni  wik*  not  u  mere  probiiblu  hypoihiwu.  M«i* 
ing  laborious  josearclit-e  mid  diffuse  arguniL-nlatioa  la  fniaa 
conviclioii  of  its  trutli.  Kor  cau  we  banlly  giro  tc  tlw  tuuni  tl 
^ai'M  ;  fur  it  vaa  a  lively  cfrtainltf,  like  Ibe  fi-t-liiig  of  onfV  on 
existeucc  uud  idoiitily,  and  of  what  ia  iivtuully  jircscut^  utrtiB{ 
its  hifliicitco  on  ilU  subhinnry  iiiruira,  and  the  motive  of  migkiis 
deeds  and  entcrprue«  than  any  tnere  mrthly  interest  ooiU  ifr 
ipire. 

Even  the  doctrine  of  trail smigrnlion  of  soiiK  aQirprsat  anuBi 
the  Ancient  IlindHa  and  TlgyptJtms,  mttul  on  a  l^isis  of  tlie  dl 
primitiTe  religlou,  and  was  connccttrd  with  »  senlimetit  y 
religions.    It  involved  this  nobk  element  of  tralh:  Tl»t 
DiHii  had  gone  asimy,  and  ftaudei-ed  far  from  God.  lie  must 
exert  many  eflurU,  and  undergo  a  long  aud  paiiiriil  pilgrii 
before  he  coiild  rejoin  tbo  Source  of  all  Porfeetion:  nud  thaim 
couviation  and  posilire  certainty,  that  nothing  dereclnr,itiipn^ 
or  dulUt-d  with  earthly  stains,  could  enter  the  jiare  region  ofp^ 
feet  spiritR,  or  be  eternally  anited  to  God;  wherefore  th«  wulkii 
to  piLiui  llinntgh  Inng  trials  and  many  ptiriticationi  boron  it  omU 
ntlaiii  tliat  bli^efiil  end.    And  the  end  and  aim  of  all  tbewmm' 
of  philosophy  was  the  linal  deliverance  of  the  sonl  (ram  the  «U 
catainity,  the  dreaded  futi^  and  Trightful  lot  of  iK-ing  comprJIcd  k 
wander  through  the  dark  regions  of  nature  and  the  rahoiii  f(4lttj 
of  the  brute  creation,  ever  chaagiug  its  terrestrial  aliat>r,  tad^H 
union  with  God,  which  they  held  to  be  the  lofty  (IvfitiByof^fl 
wise  and  virluuua  houL 

rythagoras  gave  to  the  doctrine  of  the  tranamlgration  of  wall 
that  meaning  which  the  wise  Zgyptians  gave  to  it  in  theirmntfitt' 
He  never  tjiught  the  ductrinc  in  that  iitenil  sonsc  in  which  itni 
undcntoad  by  the  people.  Of  llutt  literal  doclriuu  not  tbe  Ito" 
vestige  is  to  be  found  in  eiich  of  bis  gymboU  as  remain,  nnrii^ 
preeeptg  collected  by  his  disciple  Lysis.  Uf  huld  that  tnru  tiw!* 
remain,  in  their  essence,  such  as  they  were  created;  and  w> 
degrade  themselves  only  by  vicc>  and  ennoble  themMlvesoiitf  4 
Tirtuc. 

Uierocles,  one  of  hia  mnet  zealous  and  celebrated  diicipK 
expressly  says  that  bo  who  believes  that  the  soul  of  man*  atlcr^ 
death,  will  cuter  cbe  body  of  a  beast,  for  bis  yiocs,  or  becon** 


SXIGIIT  OF  Tas  60H,  OB  PRIXCB  ADEPT. 


6ta 


Tor  hU  stupidity,  is  deceived;  ajid  is  ubsulutely  ij^numnt  of 
Uic  vlvmn^)  form  uf  thu  soul,  ntiiob  cun  iiewr  cliaoge;  for,  alwHji 

Rtiuiug  miui,  il  U  said  to  be*wiuv  God  ur  Iwiut,  tliruug)]  rirtne 
ice,  tliougl)  it  can  bccx)nK'!  neilher  uiic  our  the  utlicr  liv  nutura, 
ftolfly  by  n-ei'mblttucc  of  ild  iiiclinutiuiis  to  Llu-ira. 
olid  TiaiKua  of  Lucriii,  uuotliirr  discijilf,  suvk  thai,  to  uiorm 
»and    prot^nt  them  from  cotntnitling  crimes,  tluy  nicniuod 
I  witli  Atrangi!  tiumiliutions  and  |)uiiii)hiiu-til5;  evuu  dcolftring 
thrir  souls  would  pjuu  into  ivv:  bodic*, — thnt  <'f  a  rowiint  into 
body  of  u  dwr;  tJiutof  a  nivisher  into  tliu  Itodjr  of  a  wolf; 
ti»t  of  a  nitirdcrcr  into  the  body  of  some  sliU  more  fcrociom 
Hhial ;  und  ttuit  of  an  impiirv  tscnsualiit  into  thu  1>ody  of  a 

So,  too,  tliA  doclrin«  is  explained  in  tliv  Phnlo.    And  LyeamjB, 

that  uftiT  tlio  Boill,  puriticd  of  iUi  cnuioe,  lias  left  ihc  body  uiid 

yatairiLed  to  heaven,  ii  is  uo  loii^r  sabject  to  cIiEtiige  or  dtnih,  baft 

^Bfsan  etenial  felicity.    According  to  the  Indians,  it  it'tnrnMl 

'^snd  became  a  part  of,  the  noiToraal  soul  which  auiinat««  every- 


le  HindQs  held  that  Biiddhft  descended  od  earth  to  raiaoall 
in  hL-Lii;^  up  to  the  perf<jct  stale.     He  will  ulttinatel;  tiao- 
if  and  alt,  himself  iucludod,  be  merged  iu  tJiiity. 
pelina  is  to  judge  the  world  at  the  last  daj*.      It  is  to  be 
lamed  b;  lire:   TIk<  Sun  and  Moon  arv  to  lose  their  light; 
i  Stars  to  fail ;  uud  a  Ni-w  Ueuven  and  Kurlh  to  Ix  created. 
Tb«  legend  of  the  (all  of  the  Spirits,  obscured  and  di^toirted,  ia 
preBurred  in  tbt*  Uindfl  Mythology.    And  their  tradiiions  uuknow- 
li*dg»d,  and  they  n'Tcr<.-d,  the  euccc^sion  of  tJie  tjr>i  imcciitora  of 
mankind,  or  the  Holy  Patriarchs  of  the  primitive  world,  under 
the  name  of  tltt-  Sovi>n  Orrnt  Riiiiiii),  or  Sages  of  boiry  antiquity; 
ingh  tbcy  invt-sltd  tiicir  history  with  u  cloud  of  ttctioiiii. 
ic  K^'ptiami  held  that  the  aoal  was  immortal ;  luid  that  Osiris 
to  judfic  the  world. 
^)id  iliu<!  tx-mU  the  I'ersiui  legend: 
kflrr  Abrimaii  slmll  liuvo  nilcd  tbo  world  nntil  the  end  of 
SosroHnii,  Ibv  |iriiiiiis(^^d  KtslL-omer,  wilt  ooirie  iiud  aiinibtluto 
I  jMiwiT  of  till'  Uf.vs  (or  Evil  Spirit*),  awaken  tlw  desd.  ami  sit 
jndgioeut  niM>u  spirits  and  men.     Afkr  that  lh«  ooniet 
tnaJitr  will  be  tbmwn  down,  and  a  general  oonflagi^ition  take 
^1  wliicli  will  (luudurne  tbu  whole  world.    Tlie  rvuialud  of  the 

4U 


\ 


624  UORALS  AKD  DOOHA. 

earth  will  tlien  sink  down  into  Dttzakh,  and  become  for  three  per 
ode  a  place  of  punishment  for  the  wicked.     Then,  by  degrees, 
will  be  pardoned,  even  Ahriman  and  the  Det'S,  and  admitted  to  tl 
regions  of  bliss,  and  thus  there  will  be  a  new  Heaven  and  a  ne 
earth." 

In  the  doctrines  of  Lamaism  also,  we  find,  obscured,  and  part 
concealed    in   fiction,  fragments  of  the   primitive    trnth.      Fc 
according  to  that  faith,  "There  is  to  be  a  final  jadgment  befc 
EsLIK  Khan  :  The  good  are  to  be  admitted  to  Paradise,  the  1 
to  be  banished  to  liell,  where  there  are  eight  regions  burning 
and  eight  freezing  cold." 

In  the  Mysteries,  wherever  they  were  practised,  was  taught  tt^ait 
truth  of  the  primitive  revelation,  the  existence  of  One  Great  BeiMzng, 
Infinite  and  pervading  the  Universe,  who  was  there  worshippz»ed 
without  superstition;  and  his  marvellous  nature,  essence,  a_3id 
attributes  taught  to  the  Initiates;  while  the  valgar  attributed  T9iit 
works  to  Secondary  Goda,  peraonified,  and  isolated  from  Him  in 
fahuloQS  independence. 

These  truths  were  covered  from  the  common  people  as  witk^  ft 
veil ;  and  the  Mysteries  were  carried  into  every  country,  that,  wi.  "th- 
ont  disturbing  the  popular  beliefs,  truth,  the  arts,  and  the  sciei^t^  ces 
might  be  known  to  those  who  were  capable  of  understand-  5ng 
them,  and  maintaining  the  true  doctrine  incorrupt;  which  "the 
people,  prone  to  superstition  and  idolatry,  have  in  noage  been  c^fcble 
to  do ;  nor,  as  many  strange  abernttions  and  superstitions  of  the 
present  day  prove,  any  more  now  than  heretofore.  For  we  im.  eed 
but  point  to  the  d((Ctrines  of  so  many  sects  that  degrade  the  C  -rp- 
ator  to  the  rank,  luid  assign  to  Him  the  passions  of  humanit^'^,t'> 
proye  that  now,  as  always,  the  old  truths  must  be  committed  *r^  » 
few,  or  they  will  be  overlaid  with  fiction  and  error,  and  irretri^^^^a- 
bly  lost. 

Though  Masonry  is  identical  with  the  Ancient  Mysteries,  ^»t  is 
80  in  this  qualified  sense ;  that  it  presents  but  an  imperfect  in::^*^P 
of  their  brilliancy ;  the  ruins  only  of  tlieir  grandeur,  and  a  ^J^ 
tern  that  has  experienced  progressive  alterations,  the  fruit^^  ^' 
social  events  and  political  circumstances.  Upon  leaving  '£.g_^^V^ 
the  Mysteries  were  modified  by  the  habits  of  the  different  nat^S""^ 
among  whom  th'^y  were  introduced.  Though  originally  n  ""* 
moral  and  political  than  religious,  they  soon  became  the  hcrit  -^F^ 
as  it  were,  of  the  priests,  and  es.=«ntiai]y  religious,  though  in  re^"-'^'/ 


/ 


INIOHT  07  TBE  SUK,   OB  FKIXCB  ADEPT. 


635 


limiting  the  soccrtlotiil  power,  by  teftchiog  (he  intellignitlnity  the 
folly  and  ftbgimlity  of  ttie  ormU  of  liie  populace.  They  vvn 
tbcrefurr  necittgiirily  changed  hy  the  religious  By^tcms of  th«  coun- 
tries into  which  they  were  trsrisplantt-d.  In  Greece,  they  were  the 
Mysteries  of  Ccros;  in  IIcm«,  of  Bona  Dta,  the  Good  Qoddea*;  in 
Oaol,  the  School  of  Mare ;  in  Sicily,  the  Academy  of  th«  Sciencee ; 
•mong  the  IIpbrcu'3,  they  partook  of  the  ritos  and  ceremonies  of  tt 
rvltgiun  which  iilaced  all  the  powers  of  gorernmeiitf  and  ul)  thti 
knowlctlgv.  ID  the  hands  of  the  Priests  uid  r>eTite!i.  The  pogodu 
of  India,  the  retreuLii  of  the  Miigl  of  Pcrtia  and  Chuldea,  and  the 
pyminida  of  £gypt,  wtrrc  no  longer  (he  sources  at  which  men 
drauk  in  knowledge.  K«eh  people,  iit  all  in  formed,  hod  ita  Mys- 
teries. After  «  lime  the  Temples  of  Greece  and  thu  School  of 
Pytbagonu  lost  their  reputation,  and  {■''ronnMonry  took  their 
plaok 

Mwonry,  when  properly  expounded,  isatoncc  the  interpretation 
9f  thi*  great  hook  of  nature,  the  recital  of  physical  and  astronom- 
phenumena,  the  pnreal  philosophy,  and  the  place  of  depoait, 
I',  aa  in  a  Treasury,  are  kept  in  safety  all  the  great  truths  of 
iprlinitivc  revelation.  that\  form  the  baeis  of  all  religions.    In 
modem  degrees  three  things  nro  to  be  recngnir^ :  The  image 
ritneTal  limes,  the  tuhtonn  of  the  eflicient  c;iuscs  of  (he  uoi- 
>  and  the  book  in  which  aro  written  the  morality  of  all  poo- 
and  thv  code  by  which  they  must  govern  themselves  if  they 
Id  be  prosperous. 

11!  Kabalistic  doct-rine  was  long  tlie  religion  of  (he  Sage 
SDd  the  Savant;  becauei.-,  like  Freemasonry,  it  incessantly  tends 
toward  spiritual  pvrfectioQ,  and  the  fusion  of  the  creeds  and  Xa- 
tioiialitictf  of  Mankind.  In  the  eyes  of  tlie  Ksbnlist,  all  men  are 
briithi'rs  ;  and  Ihoir  relative  tgnoraucc  \s,  to  him,  but  a  reason 
iiiiitructing  them.  There  were  illustrious  EabalUts  among  (hn 
tans  and  Greeks,  whose  docdrtnes  the  Orthodox  Church  has 
[{ited ;  and  among  ih<-  Arahn  wE>re  many,  whose  visdom  was  not 
ted  by  the  Mediaeval  tihuruh. 

.e  Hogi'S  prondly  wore  the  come  of  Kabaliets.  Tbo  Eabalah 
lied  a  noble  philosophy,  pure,  not  mTBteriotis,  but  eymbolic: 
ughl  the  doclriuo  of  the  Unity  of  God,  the  art  of  knowing 
explaining  the  cucjiott  and  oprations  of  the  Soprome  Being, 
iritnni  puwi-rs  and  natural  forces,  and  of  determining  their 
<n  by  symboUc  tlgttrci ;  by  the  arraoguncnt  of  the  alphabet 


M6  HOEAIil  i.KD  D06HX. 

the  combJnatioDS  of  namberB,  the  inveraion  of  letten  in  writing 
and  the  concealed  meaninga  which  they  claimed  to  diBOoverthernn. 
The  Kabalah  is  the  key  of  the  occalt  Bciencea;  uid  the  Qnoitics 
were  born  of  the  Kabalists. 

The  science  of  numbers  represented  not  only  arithmetical  qual- 
ities, but  also  all  grandeur,  all  proportion.  By  it  we  necesamlj 
arrive  at  the  discovery  of  the  Principle  or  First  Caase  of  Hasp, 
oalled  at  the  present  day  The  Absolitte. 

Or  Unity, — that  loftiest  term  to  which  all  philosophy  direoti 
itself;  that  imperious  necessity  of  the  human  mind,  that  plfot 
round  which  it  is  compelled  to  group  the  aggregate  of  its  iim: 
Unity,  this  source,  this  centre  of  all  systematic  order,  this  pnua- 
ple  of  existence,  this  central  point,  anknown  in  its  essence  bat 
manifest  in  its  effects;  Unity,  that  sublime  centre  to  which  ll>e 
chain  of  cansee  necessarily  ascends,  was  the  august  Idea  tonid 
which  all  the  ideas  of  Pythagoras  converged.    He  refnaed  the  title 
of  Sage,  which  means  one  who  knows  :  He  invented,  and  app&i 
to  himself  that  of  Philosopher,  signifying  one  who  w  /«nd  of  t>^ 
atudies  things  secret  and  occult.    The  astronomy  which  be  myB^ 
riously  taught,  was  astrology  :  his  ficience  of  numbers  was  b30^ 
on  Kabalistical  principles. 

The  Ancients,  and  Pythagoras  himself,  whose  real  principl* 
have  not  been  always  nuderstood,  never  meant  to  ascribe  to  nt*"'' 
bers,  that  is  to  say,  to  abstract  signs,  any  special  virtue.  But  ^^^ 
Sages  of  Antiquity  concurred  in  recognizing  a  Onb  Fibst  CitJSB 
(material  or  spiritual)  of  the  existence  of  the  Universe.  Thexice, 
Unity  became  the  symbol  of  the  Supreme  Deity.  It  was  mad^*** 
express,  to  represent  God;  but  without  attributing  to  the  a*^ 
number  One  any  divine  or  supernatural  virtue. 

The  Pythagorean  ideas  as  to  particular  numbers  are  parti^Uf 
expressed  in  the  following 

LECTURE   OF  THE   KABALISTS. 

Qu.:  Why  did  you  seek  to  be  received-a  Knight  of  the  ^^*' 
balah? 

Ans.:  To  know,  by  means  of  numbers,  the  admirable  harm^'*' 
which  there  is  between  nature  and  religion. 

Qtt.:  How  were  you  announced? 

Ana.:  By  twelve  raps. 

Qu:.  What  do  they  signify  ? 


KKIOHT  OP  TOB  BCH,  OB  PUKCS  AUKIT. 


es? 


Itu.*.  Tlie  Iv^lre  bases  of  our  L«m]>orftl  and  spiritnoJ  lifippiae{& 

What  is  a  Kabbalist  ? 
Ijta.'.  A  miui  who  hu  leurned,  by  tradition,  tJie  Sacerdotal  Art 
the  Hoyal  Art. 

Wliat  oienDit  th«  device,  Omnia  iu  nvmertM  aiia  smttf 
|iu.-.  7'but  CTcrjrtliing  Hcd  veiled  in  Dumbtrrit. 

Kxplaiu  mc  iUuL 
tn*.'.  1  trill  do  so,  110  for  as  the  nuintwr  18.    Yoni  togacity  wiU 

^Oju.'.  Wbat  signiQes  (be  uNt7  in  tlie  Dumber  10? 

^■iM.'.  Out),  cn-Aliiig  and   animiiling  nuuer,  expressed   by  0, 

^Bet),  alone,  i»  uf  no  value. 

^^n.*.   Wliat  does  Mie  unit  mmi*? 

Atta,:  111  (he  moral  order,  a  Word  iiiainiat«  in  the  bosom  of  * 
Tirgin— or  u'ligiun.  .  . .  In  tlie  pby«ical,  a  spirit  embodied  in  tli« 
yirgih  earth — or  nRtiire. 
(^H.\  Wbat  (111  you  meatt  by  the  number  tieot 
Ala:.  In  the  moral  order,  man  and  vMoan,  ...  In  the  phyit. 
the  active  aud  the  yaiuivA. 

What  d<i  Tou  mt-au  by  the  numliiT  3  ?  ' 

\tu.'.  In  ibo  moral  oi-dcr,  tfau  ttirw  Lhvological  Tirtoca.  ...  Id 
plijraical,  tbu  tiirec  priuciplvcof  bodies. 

Wliat  do  yon  ineao  by  the  uumbor  I  ? 
(«.'.    The  four  cardinal  virtiiea  .  . .  'Jlie  foar  etemeatu; 
itics. 

What  do  you  meau  by  tlic  number  S  ? 
"^IM.'.  The  quiutessenco  of  religion.  .  .  .  The  qaintcsscnce  of 

^Bu.'.  What  do  you  mean  by  tJie  aumber  6  P 
^■fU.'.  Tbe  theological  cube  .  .  .  I'hc  phyeical  cnbo. 
^^w.*.  What  do  you  mciin  by  the  number  7  i 
Arm.:  The  seven  saorameuts  .  .  .  The  seven  planet& 
Wliat  d(i  you  mean  by  tbe  number  8  ? 
.  Thcatnall  numU^uf  KIus  .  .  .  The  nnaU onmber  of  vise 


If.'.  What  do  you  mean  by  tbe  number  B  ? 
IM.*.  The  exaltation  of  religion  .  .  .  The  exaltation  of  mattar. 
).*.  What  do  you  meun  by  tbe  number  10  ? 
Ahm.:  Tbe  ti'Q  commanilmr-ntfl  .  .  .  Tbe  ten  preottpts  of  natnra 
What  do  you  mean  by  the  noniber  11 P 


6i8  KOSAld  AND   DOQKA. 

Ans.:  The   multiplication  of  religioo  .  .  .  The  maltiplicati,<»jj 
of  nature. 

Qu.:  What  do  you  mean  by  the  number  12f 

Ans.:  The  twelve  Articles  of  Faith;  the  twelve  Airoatles,  fona- 
dation  of  the  Holy  City,   who  preached  throughout  the  vkole 
world,  for  our  happiness  and  spiritual  joy  .  .  .  The  twelve  opexv- 
tions  of  nature :  The  twelve  signs  of  the  Zodiac,  foundation  of  t-lie 
Primvm  Mobile,  extending  it  throughout  the  Universe  for  our  tem- 
poral felicity. 

[Tlie  Rabbi  (President  of  the  Sanhedrim)  adds:  Prom  all  tlut 
you  have  said,  it  results  that  the  unit  deveIoi>es  itself  in  2,  is  con* 
pleted  in  three  internally,  and  so  produces  4  externally;  whenoe, 
through  6,  7,  8,  9,  it  arrives  at  5,  half  of  the  spherical  nunler 
10,  to  ascend,  passing  through  11,  to  13,  and  to  raise  itself,  by  ihe 
number  4  times  10,  to  the  number  6  times  13,  the  final  term  aa^ 
summit  of  our  eternal  happiness.] 

Qu.-.  What  is  the  generative  number? 

Ans.:  In  the  Divinity,  it  is  the  unit;  in  created  things,  t^e 
number^3;  Because  the  Divinity,  1,  engenders  2,  and  in  cns-^ted 
things  2  engenders  1. 

Qu.:  What  is  the  most  majestic  number  ? 

Ans.:  3,  because  it  denotes  the  triple  divine  essence. 

Qu.:  What  is  the  most  mysterious  number? 

Ans.:  4,  because  it  contains  all  the  mysteries  of  nature. 

Qu.:  What  is  the  most  occult  number? 

Ana.:  5,  because  it  is  inclosed  in  the  centre  of  the  series. 

Qu.:  Which  is  the  most  salutary  number  ? 

Ans.:  6,  because  it  contains  the  source  of  our  spiritual  and  <*^ 
poreal  happiness. 

Qu.:  Which  is  the.  most  fortunate  number  ? 

Ans.:  7,  because  it  leads  us  to  the  decade,  the  perfect  ii.'*^"" 
ber. 

Qu.:  Which  is  the  number  most  to  be  desired  ? 

Ans.:  8,  because  he  who  possesses  it,  is  of  the  number  of  ^^ 
Eins  and  Sages. 

Qu.:  Which  is  the  most  sublime  number? 

Ans.:  9,  because  by  it  religion  and  nature  are  exalted. 

Qu.:  Which  is  the  most  perfect  number  ? 

Ans.:  10,  because  it  includes  unity,  which  created  ^^^'7*^*'^^ 
and  zero,  symbol  of  matter  and  chaos,  whe-nce  everything  emer^ 


m 


KKIOHT  OW  THB  SCH.  OB  rUSCK  ADBTT. 


A9 


^  its  fl|^ra  it  compFcbvDds  tbe  cr«Uoi]  »nd  aacTMted,  the  coni- 
'"cnceuifut  and  Uie  end,  powor  autl  force,  life  aud  aunihiktiou. 
"y  the  atuilf  of  this  nambcr,  wo  God  Ihc  ivbiious  uf  uU  tliiugs; 
^0  jKHTcr  of  thi  Creator,  Uie  facultica  of  tho  cwature,  th«  AJpba 
and  Omegji  of  tiiriQe  knowk-dgo. 

Qa.:  Which  is  the  most  multiplyiDg  nnmber? 

Att».\  11,  iKCoaee  with  the  po88cs>iou  of  two  UQits,  we  arrire 
•t  tlic  mnUiplicatiaij  of  tliiuga. 

^K.'.  Which  is  the  mo&t  solid  LHmt)er? 

Am.'.  13,  bccaasc  it  is  the  foundation  of  our  spiriltial  and  t^ni' 
poml  bnppine«4. 

Qu.'.  Which  18  tbe  farorit«  number  of  religion  and  nature  t 

Ana.:  4  times  10,  b«cauM  it  eaabh^  us,  rejecting  eTarrtbiiig 
impoiv,  cterniilly  to  enjoy  tbe  number  (J  Uraes  12,  lexm  and  sum- 
niitof  oar  felicity. 

Qu.:  What  is  tbe  meaning  of  tbu  squaru  ? 

Ans.:  Jt  is  the  symbol  of  tho  four  vlcmcute  coDtuioiMl  in  the 
triangle,  or  tho  emblem  of  the  Uirec  chemical  principles:  these 
thUigs  united  form  nbwlute  unity  in  the  primal  matter. 

Qu.:  What  is  the  meaning  of  the  ceuire  of  the cirniimfrrf nee  ? 

Aiu.:  It  signifies  the  UDiver^al  spirit,  vivifying  ci'nlre  of  uuturv. 

Qv.:  What  do  you  mean  by  the  qnadnttnrc  of  the  circle  ? 

-rlHj.'.  Tlic  invcatigation  of  the  i^uadnkture  of  the  circle  indi- 
Oktcs  ihi*  knowledge  of  tlio  four  Tulgur  ek'Dients,  which  are  thc-m- 
^Ives  eumposed  of  elemcntiiry  iipirits  or  ehiof  principle  ;  as  the 
otrde,  though  round,  is  cumposcd  of  lines,  which  escuiw  the  sights 
•nd  are  eeen  only  by  the  mind. 

Qv.:  What  is  the  prufuuniti-st  meaning  of  tlie  figuio  3  ? 

•Ans.:  The  Father,  tlic  Son,  and  the  Holy  Spirit.  From  tho 
•ctioo  of  these  tbix-c  reault!  tho  triangle  withiu  the  square;  and 
from  Uia  seven  angles,  the  deoado  or  perfect  nnmber. 

<?«.-.  Which  is  the  most  confused  fignn"  ? 

Ant.:  Zero, — the  emblem  of  chaos,  formless  miituro  of  tbe  ele- 
ments. 

Qiu:  What  do  thii  four  devices  of  tho  degree  signif^ir  ? 

Aut.:  That  we  are  to  bf^ar,  see,  be  silent,  and  eqjoy  our  bappi- 

Tbe  unit  is  tho  symbol  of  identity,  eqiuUty,  ezistance,  cunserva- 
^oa,  and  general  harmony ;  tbe  Central  Fixe,  tbe  Point  within  thH 
Circle. 


630  aCORAU  AWD  DOOVA. 

Two,  or  the  duad,  ia  the  symbol  of  diyersity,  ineqnalitj,  diviBion.^, 
separation,  and  yicissitudes. 

The  ciplier  1  signifies  the  liying  man  [a  body  standing  aprigit]  5 
man  being  the  only  living  being  possessed  of  thiafabnlty.    Adding 
to  it  a  head,  we  have  the  letter  P,  the  sign  of  Paternity,  Creatire 
Power;  and  with  a  further  addition,  R,  signifying  man  in  motiot^ 
going,  lens,  Iturus. 

The  Duad  is  the  origin  of  contrasts.  It  is  the  imperfect  condi- 
tion into  which,  according  to  the  Pythagoreans,  a  being  falls,  vhen 
be  detaches  himself  from  the  Monad,  or  God.  Spiritual  beings, 
emanating  from  God,  are  enveloped  in  the  duad,  and  tberefon 
receive  only  illusory  impressions. 

As  formerly  the  niimlier  One  designated  harmony,  order,  or  the 
Good  Principle  (the  One  and  Only  God,  expressed  in  Latin  by 
Solus,  whence  the  words  Sol,  Soleil,  symbol  of  this  God),  tie 
number  Two  expressed  the  contrary  idea  There  commenced  the 
&tal  knowledge  of  good  and  evil.  Everything  double,  bix, 
opposed  to  the  single  and  sole  reality,  was  expressed  by  the  fiiniiy 
number.  It  expressed  also  that  state  of  contrariety  in  which  naton 
exists,  where  everything  is  doable ;  night  and  day,  light  anddiA- 
nesB,  cold  and  heat,  wet  and  dry,  health  and  sickness,  error 
and  trulh,  one  and  the  other  sex,  etc.  Hence  the  Romaag 
dedicated  the  second  month  in  the  year  to  Pluto,  the  God  of 
Hell,  and  the  second  day  of  that  month  to  the  JWdn^oftlw 
dead. 

The  number  One,  wiih  the  Chinese,  signified  unity,  harmonj, 
order,  tlie  Good  Principle,  or  God;  Two,  disorder,  duplicity,  false- 
hood. That  people,  in  tiic  earliest  ages,  based  their  whole  philo- 
sophical system  on  the  two  primary  ligurc-s  or  lines,  one  straight 
and  unbroken,  and  the  other  broken  or  divided  in  two;  doubling 
which,  by  placing  one  under  the  other,  and  trebling  by  placing 
three  under  etieli  other,  they  made  the  four  symbols  aud  eight 
Koua  ;  which  referred  to  the  natural  elements,  and  the  primary 
principles  of  all  things,  and  served  symbolically  or  scientificatlj 
to  express  them.  Plato  terms  unity  and  duality  the  original  ele- 
ments of  nature,  and  first  principles  of  all  existence:  and  the 
oldest  sacred  book  of  the  Chinese  says  :  "  The  Great  First  Princi- 
ple has  produced  two  equations  and  differences,  or  primary  rales 
of  existence ;  but  the  two  primary  rules  or  two  oppositions,  namelj 
Tn  and  Yanq,  or  repose  and  motion,  have  produced  four  signi "( 


SNianT  OF  THE  SCN,  OB  PSIXCE   ACEFT. 


631 


^mbols,  and  the  foarsjmboU  have  prodnced  the  eight  KouA  or 
"vrther  comtiinstioDS." 

?lie  iuterpD^tation  of  the  ITi.'nneiiG  fiiblcs  sbons,  among  every 
pcopio,  ia  their  principal  Qods,  first,  1,  the  Creating 
3,  tfaon  3  lim<>8  3.  3  limt's  D,  and  3  times  37.  This 
progression  has  fur  iia  fuundutloa  tho  tlire*  ages  uf  Nalnrv. 
iie  Past>  the  Present,  anil  tbi?  Futuru;  ur  thi>  thrwdegri'es  uf  oni- 
rursal  gi-QuralioD. . .  BirtJi,  Life.  Death. . .  Beginning,  middle,  end. 

The  Munad  was  mt\>.%  because  it»  action  prnducx-s  nochan^-tt* 
Itself,  but  uqIt  out  uf  iln.'ltl    It  n.-pa'fcuitvd  the  cix-aLivc  ])riiicipk-. 

Tlie  Duod,  for  a  coatranr  reason,  was  female,  trref  cbMgiog  by 
iddiiion,  subtraction,  or  miilriplication.  It  reprcsonta  natttr 
Ewablc  of  form. 

H^e  anion  of  the  Monad  and  Dnad  prodnces  the  trind,  signifV- 
IfiJ  tbo  «i>rld  foniipd  br  tlio  creative  "principle  out  of  matter. 
Pythagonjfl  represenlml  the  world  by  the  right-angled  triangle,  in 
irtdch  the  equarce  of  the  tvo  aliortcst  sides  ure  etinal,  added 
bogjeibcr,  to  the  s<iiiare  of  the  longest  one ;  as  the  world,  us  formed, 
19  irqottl  to  the  creative  conse,  and  matter  clothed  with  form. 

The  ternary  is  the  Qrst  of  the  unequal  nouibers.  The  Triad, 
nyiterious  number,  whioli  i>Iavs  so  grcut  a  part  in  the  trHditions 
yt  Aaia  ami  Ua-  pli ilosopli y  of  Phito,  image  of  thip  Supreme  Being, 
liKladcs  in  itself  the  propertie;3  of  the  two  lirsb  numbers.  It 
waa,  to  the  Philosophers,  the  most  excellent  and  favorite  unmber: 
ft  myatt-noiiB  type,  revered  by  all  u'ntiquity,  and  cunseoruted  in 
Qit  SlTsterics;  vbcrefore  th^e  are  but  three  e«eenMaI  degrees 
MP'  "'  11*;  who  v^Menit'\  in  the  triangle,  the  most  angnst 
^-  _  I  of  ihi.'Sacrfd  Triatl.objt'etof  their  Loraagc  andatndy. 
^b  geomi!try,  a  lino  cannot  represent  a  body  absoltitely  perfbct. 
R8  little  do  two  line?  eoiiatitute  a  Bgiire  ilfmoiistratiscly  perfe<'t. 
But  tliroe  lines  form,  by  their  junction,  the  Tiii.^Nt)i,K,  or  the  first 
figure  nguUrly  perfect ;  and  this  is  why  it  has  serTcd  uod  atill 
M-res  to  ohtiTaclcrize  The  Eternal ;  who,  infinitely  perfect  in  hia 
natarc,  is,  uh  Universal  Creator,  the  first  Boiug,  and  oonsequently 
the  first  Perfection. 

The  Quadrangle  or  Square,  pfrfeot  an  it  appears,  being  bat  the 
tooond  jierfcrtion,  can  in  no  wise  represent  Uod;  who  is  the  first. 
It  i<  to  bu  noted  that  the  name  of  Ood  in  Latin  and  French 
(DtuB,  Diou).  hoa  for  it<  initial  the  Delta  or  tJreek  Triangle 
ifi  the  rcnjoa,  iimoDg  oucionta  and  moderns,  for  Uw  eonw- 1 


632  HOBALB  AHD  DOQKI.. 

cration  of  the  Triangle,  whose  three  sides  are  emblems  of  tho  three 
Kingdoms,  or  Nature,  or  God.     In  the  centre  ia  the  Hebrew  Tod 
(initial  of  mnOi  the  Animating   Spirit  or  Fire,  the  generative 
principle,  represented  by  the  letter  G.,  initial  of  the  name  of  DeitF 
in   the  langnages  of  the  North,  and  the  meaning  whereof      is 
Generation. 

The  first  side  of  the  Triangle,  offered  to  the  study  of  the 
Apprentice,  is  the  mineral  kingdom,  symbolized  by  Tub/. 

The  second  side,  the  subject  of  the  meditations  of  the  Felloir 
Craft,  is  the  vegetable  kingdom,  symbolized  by  Schib/.  (an  eax"  of 
corn).  In  this  reign  begins  the  Generation  of  bodies;  and  this  is 
why  the  letter  G.,  in  its  radiance,  is  presented  to  the  eyes  V  the 
adept. 

The  third  side,  the  study  whereof  is  devoted  to  the  anlzxal 
kingdom,  and  completes*  the  instruction  of  the  Master,  is  syml^ol- 
ized  by  Mach.-.  (Son  of  putrefaction). 

The  cipher  3  symbolizes  the  Earth.  It  is  a  figure  of  the  "^e^ 
restriol  bodies.  The  2,  upper  half  of  3,  symbolizes  the  veget^^ible 
world,  the  lower  half  being  hidden  from  our  sight 

3  also  referred  to  harmony,  friendship,  peace,  concord,  ,^9d« 
temperance;  and  was  so  highly  esteemed  among  the  Pyth^^S**" 
reans  that  they  culled  it  perfect  harmony. 

Three,  four,  ten,  and  twelve  were  Siicred  numbers  among        *^* 
Etrurians,  aa  they  were  among  the  Jews,  Egyptians,  and  HindCI^* 

The  name  of  Deity,  in  many  Nations,  consisted  of  three  lett^^f^* 
among  the  Greeks,  l.\A.'il.:;  among  the  Persians,  Il.'.O.'.Iti-^" i 
a  i:ong  the  Hindus,  Auii;  among  the  Scandinavians,  I.'.0,\  "■'■ 
On  the  upright  Tabk-t  of  tlie  King,  discovered  at  Nimroad— :=  "" 
less  tlian  five  of  the  tliirteen  names  of  the  Great  Gods  consis^B*"^ 
three  letters  each, — Anu,  Sax,  Yav,  Bar,  and  Bel. 

The  quaternary  is  the  moat  perfect  number,  and  the  roo^*^"' 
other  numbers,  and  of  all  things.  The  tetrad  expresses  the  ^^cfiTa'' 
mathematical  pawer.  4  represents  also  the  generative  power,  fi^Krroni 
which  all  combinations  are  derived.  The  Initiates  considereti;^^  ' 
the  emblem  of  Movement  and  the  Infinite,  representing  evts^  *'-,' 
thing  that  is  neither  corporeal  nor  sensible.  Pythagoras  commr. 
cated  it  to  his  disciples  as  a  symbol  of  the  Eternal  and  CreaE 
Principle,  under  the  name  of  Quaternary,  the  Ineffable  Name 
God,  which  signifies  Source  of  everything  that  has  received  ex- 
,eace;  and  which,  iu  Hebrew,  is  composed  of  four  letters. 


EX10BT  OF  THE  &VX,  OH   TKIHCE  ADSFT. 


e33 


tlip  QiisUruary  we  find  the  first  Bolid  Ggan,  the  uniTersat 
sjrmkil  of  immortali I)',  llm  p^nimM.  The  Gaostica  claimed  that 
fte  wbolb  cditioc  uf  their  scicncx.'  ix-jted  on  a  square  whost;  angles 
JlnK  , .,  2tytff  Siienc9:  BvS/oiy  J'ro/undils  :  Nooi,  Intelligence: 
uid  -lAr/Sfm,  Trulh.  For  if  tho  Triangle,  flgurcid  by  the  number 
'A,  rorms  th«  triiingttlar  base  or  tbc  pynmid,  it  is  naity  which 
js  its  poiut  or  stimtnit. 

[jjsis  and  Timseiis  ot  Locria  R&id  Uiat  not  a  ungle  Ihmg  could 

'■  named,  which  did  not  dr])end  on  the  quaternary  ns  its  root, 

rberc  is,  according  to  the  Pythagoreans,  a  connection  between 

Goda  and  Dnmbers,  whicb  conEtitntca  the  kind  of  Divination 

ifd  Arithmomancr.    The  Bonl  is  a  number:  it  is  moved  of 

slf:  it  coutaiaa  in  ilself  the  qaaiernai-y  number. 

MaiU>rU-)ug  rupresentvd  by  Ihu  nunib»>r  0,or  3  times  3,  and  tlio 

Imniorta]  Spirit  having  forit^ogseiilial  hTero^Iypliic  the  quaternary, 

iiT  the  number  4.  tho  ^a^vi  suid  ibat.  Man,  liuviug  gone  aslruy  and 

become  entangled  in  on  iQextricabI«  labyrintli,  in  going  from  four 

to  nine,  the  only  way  nbicli  lie  could  take  to  emerge  Trom  these 

deceitful  patiis,  tbe^c  disJkStrons  detours,  and  the  abyss  of  eril 

into  wliich  he  had  plunged,  was  to  retraco  his  Btops>  nnd  go  from 

to  fim  r. 

Xbi-  ingenious  and  mvBtical  ides  vhich  cauted  the  Triangle  to  be 

veaerated,  was  ujiplied  to  the  cipher  4  (4).     It  was  said  that  it 

■'-d  a  living  beings  I.  beanr  of  the  Triimglc  A,  tho  emblem 

'    ;  i  1.  e-,  man  bearing  with  himself  a  Divine  principle. 

Four  wiia  a  diriae  numbor;  it  referred  to  the  Deity,  and  many 

Anoitut  Nations  gave  God  a  name  of  fonr  letters ;  as  the  H^brewM 

Ujp,  the  ICgj*ptii»i)s  AutTK,  thfr  Persians  St'iU,  the  Greeks  WfeOi", 

tbc   Ijfitins   Dec^      This  was  the  Tetragrummaton  of  tlia 

jrews,  and   the   Pyihagorcans   called  it  Tctractya,  and  swore 

fair  moet  isolemn  uutli  by  iu    So  too  Odik  amung  the  ticiiodi- 

rians,  ZETS  amoog  tho  Qreeks,  Potx  among  the  l^ptians, 

|0Tn  among  tho  Pl)a>nicians.  and  A^-iiit  nnd  Xkbu  among  tha 

lyrlans.    The  list  might  be  iniletlnit«ly  extended. 

The  numWr  5  was  considered  as  myiiterious,  because  it  wna 

CMm[MmndL-d  of  tlic  Binary,  Symbol  of  the  False  and  Double,  and 

tho  Ternary,  so  inteivstin?  in  ita  rcaulta.     It  thns  energetically 

6Xpreuc«  the  Btil4  of  imperfection,  of  order  and  disorder,  uf  bap- 

piotM  and  luisfortune,  of  life  and  death,  which  we  »ee  npon  the 


6S4  X0B1.LS  AKD  IKKIltA. 

the  Bad  Principle,  bringing  trouble  into  the  inferior  order, — ^in 
word,  the  Binary  acting  ia  the  Ternary. 

Under  another  aspect  it  was  the  emblem  of  marriage;  becac 
it  is  composed  of  2,  the  first  eqnal  number,  and  of  3,  the  first  nr 
qnal  nnmber.     Wherefore  Juuo,  the  Goddess  of  Marriage,  had  ^fc-(M 
her  hieroglyphic  the  number  5. 

Moreover,  it  has  one  of  the  properties  of  the  nnmber  9,  that  ■ 
Kproduciag  itself,  when  multiplied  by  itself:  there  being  alws 
a  5  on  the  right  hand  of  the  product;  a  result  which  led  to  its 
u  the  symbol  of  material  changes. 

The  ancieots  represented  the  world  by  the  number  5.     A  reaa^  aon 
for  it,  giyen  by  Diodorus,  is,  that  it  represents  earth,  water, 
fire,  and  ether  or  spirit.    Thence  the  origin  of  Tcerre  (5)  and  Ho 
the  Universe,  as  the  whole. 

The  number  5  designated  the  nniversal  quintessence,  and  gja — m- 
bolized,  by  its  form  S,  the  vital  essence,  the  animating  spi^^nt, 
which  flows  [serpentaf\  through  all  nature.  In  fact,  this  inge^K^ni- 
OUB  cipher  is  the  union  of  the  two  Greek  accente  ' ',  placed  ©■■  "^er 
those  vowels  which  ought  to  be  or  ought  not  to  be  aspirated.  T^^he 
first  sign  '  bears  the  name  of  potent  spirit  j  and  signifies  tZ^KliB 
Superior  Spirit,  the  Spirit  of  God  aspirated  (spiralus),  respired  by 

man.    The  second  sign  '  is  styled  mild  spirit,  and  represents  ta^Khe 
secondary  spirit,  the  spirit  purely  human. 

The  triple  triangle,  a  figure  of  five  lines  uniting  in  five  poin^^^t*! 
was  among  the  Pythagoreans  an  emblem  of  Health. 

It  is  the  Penlalpiia  of  Pythagoras,  or  Pentangle  of  Solomo^c:^n; 
has  five  lines  and  five  angles  ;  and  is,  among  Masons,  the  outline  ^  "' 
origin  of  the  five-pointed  Star,  and  an  emblem  of  Fellowship. 

The  nnmber  6  was,  in  the  Ancient  Mysteries,  a  striking embl^  _0m 
of  nature;  as  presenting  the  six  dimensions  of  all  bodies;  the  l         ^ 
lines  wliich  make  up  their  form,  viz.,  the  four  lines  of  directic»-*^°'^' 
toward  the  Xorth,  South,  East,  and  West;  with  the  two  lines       ^'*' 
height  and  depth,  responding  to  the  zenith  and  nadir.     The  Ba^-*^*S*" 
applied  the  senary  to  the  physical  man;  while  the  septenary  w"^^"^**" 
for  them,  the  symbol  of  his  immortal  spirit 

The  hieroglyph ical  senary  (the  double  equilateral  triangle)  ^*' 
the  symbol  of  Deity. 

6  is  also  an  emblem  of  health,  and  the  symbol  of  justice ;  tJ"         '*' 
cause  it  is  the  first  perfect  number;  that  is,  the  first  whose  aliq*:*'^'"' 
parts  (I,  ^,  ^,  or  3,  2,  and  1),  added  together,  make  itself! 


KKtom  OP  1KB  9CV,   OB   TKIKCB   ADEPT. 


635 


id  created  six  g^ood  epirita,  aud  Ahrimaa  aix  evil  ones* 
*hc8c  typify  Ibo  six  eddiiiict  and  tbu  six  irintcr  moDih& 

No  Qumber  liiu  ever  bL-vn  so  uiiiTcrsulIy  in  ivpuU  na  thi)  septcD- 
nr.  lu  celebrity  is  due,  no  doubt,  to  tbc  planeu  being  seven  in 
[UiilM>r.  Il  iK'ionga  also  to  sncred  things.  Tbc  P)-l)iagoi<esD8 
nganiwl  it  as  fomiLNl  of  Lho  numbcni  3  u.ii<l  4;  tbc  tirsi  uhoroof 
fa^  in  Uicir  eyvs,  Llie  image  of  the  time  mal«riat  cU-uienta,  and 
be  wcond  the  principle  of  i-rorj'tbiQg  that  is  ncitbt-r  oor^ioreal 
lur  seueibit'.  It  pre».'ui«d  tliem.  from  that  point  of  view,  the  odd- 
ilem  of  ercrjlbing  tliut  is  pvrfcct. 

Considered  a?  oompovd  of  6  and  unity,  it  ecrvca  to  designate 
be  invisible  wnti-e  or  sonl  of  tvorytbing ;  h«cnn9e  no  body  esists, 
if  wliich  fits  lined  do  not  cunstiliite  the  funu,  nor  without  a  set- 
nth  intfnor  point,  as  the  centTc  nud  reality  of  the  body,  vbereof 
he  pxteriml  dimcniiinns  give  only  the  nppRanuioe- 

Tbe  niimcmim  appliciilinns  of  the  septenary  confirmed  the  an- 
lient  sagos  in  the  um  of  thisvymboL  Moreover,  tbcy  exalted  tlie 
froperticfi  of  the  number  7,  sm  having;,  in  a  subordinate  manner, 
iio  porfL-etion  of  tht;  unit:  fvr  if  tliuiiiiit  is  uncreated,  if  no  num- 
wr  produces  it,  iho  sevon  is  also  not  cngi^ndei-cd  by  any  number 
nntained  in  the  interval  betnevn  1  and  10.  The  number  4  occu- 
Mtrg  au  urilhiutMicul  middle-grouud  betneeu  the  unit  and  7,  inas- 
nnch  as  it  is  as  mnch  over  1,  as  it  is  under  7,  tlie  diOereDce  each 
iray  l>«ing  3. 

The  cipher  7,  among  the  Egyptians,  symbolized  life ;  and  this  is 
irliy  the  letter  Z  of  the  Greeks  n-as  tlie  initial  of  the  verb  Zaa,  I 
Ip;  and  Ziu^  (Jupiter),  Father  of  Life 

Kriie  uiimlier  8,  or  thi<  octary.  is  composed  of  the  lAcred  nam' 
iiem  3  and  5.  Of  the  hcaveus,  of  the  seven  planelft  and  of  cho 
iphert^  i)f  Ibf  ti:(cd  stare,  or  of  the  eternal  anity  and  ttm  niyettri- 
>ua  number  7,  ta  oomposed  ttie  ogdoadc,  the  number  tj,  tbv  tirsb 
nibo  of  et^nal  unmbers,  regarded  as  sacred  in  clKaritltmctical  phi< 
loiophy. 

The  Gnostic  ogdondo  bad  eight  stars,  which  represented  the 
Hght  Oabiri  of  Samoihraoe,  the  right  Egyitlian  and  Phoenioiao 
prJDCipleB,  Ibo  eight  Gods  of  Xenocrates,  tbc  eight  angles  of  the 
cubic  stone. 

KTbe  nambor  eight  symlwlizcsporrcotion  :  and  its  6gure,8  or», 
ndicates  the  perpetual  and  regular  conrse  of  the  universe. 

It  is  the  Grst  cube  (2  X  2  X  3),  mid  signidea  friendship,  prn- 


636  UOBAI<S   AND   DOOMA. 

dence,  counsel,  and  justice,     ft  was  a  symbol  of  the  primeTal  l^asav,, 
which  regarded  all  men  as  equal. 

The  novury,  or  triple  ternary.  If  the  number  three  was  c»— ^le- 
brated  among  the  ancient  Siiges,  that  of  three  times  three  had  uo 
less  celebrity;  because,  according  fo  them,  each  of  the  thi-ee  -  ele- 
ments which  constitute  our  bodies  is  ternary;  the  water  contt zaain- 

ing  earth  and  fire ;  the  earth   containing  igneous  and  aquei^^nm 
particles;  and  the  fire  being  tempered  by  globules  of  water  ^^mid 
terrestrial  corpuscles  which  serve  to  feed  it.     No  one  of  the  tl~uree 
elements  being  entirely  separated  from  the  others,  all  material        be- 
ings composed  of  these  three  elements,  whereof  each  is  triple,  i may 

be  designated  by  the  figuratiye  number  of  three  times  tbre^  wt^  ich 
has  become  the  symbol  of  all  formations  of  bodies.  Hence  Ihe 
name  of  ninth  envelope,  given  to  matter.  Every  material  ez-^^eu- 
sion,  every  circular  line,  has  for  representative  sign  the  nunm.  ber 
nine,  among  the  Pythagoreans ;  who  had  observed  the  prop^s-rty 
which  this  number  possesses,  of  reproducing  itself  incessantly  ^amd 
entire,  in  every  multiplication ;  thus  offering  to  the  minc:^  * 
very  striking  emblem  of  matter  which  is  incessantly  compel  «i 
before  our  eyes,  after  having  undergone  a  thousand  decomj*-  *«- 
tioDS. 

The  number  nine  was  consecrated  to  the  Inheres  and  the  Mim_  m*. 
It  is  the  sign  of  every  circumference  ;  because  a  circle  or  3GO  ^^ 
groes  is  equal  to  9,  tliat  is  to  say,  3  -I-  6  -J-  0  =  9.  Neverthe^B-es*» 
the  ancients  regarded  tliis  number  with  asort  of  terror:  they  czsoa- 
sidered  it  a  bad  presage;  as  the  symbol  of  versatility,  of  chaK^  ig^i 
and  the  emblem  of  the  frailty  of  human  affairs.  Wherefore  tis-  li^f 
avoided  all  numbers  where  nine  appears,  and  chiefly  81,  the  p^cnxi- 
uce  of  9  multiplied  by  itself,  and  the  addition  wiiereof,  8  -#—  h 
again  presents  the  number  9. 

As  the  figure  of  the  number  6  was  the  symbol  of  the  terrest:^  ^-ial 
globe,  animated  by  a  divine  spirit,  the  figure  of  the  number  9  s^^"*" 
bolized  the  earth,  under  the  influence  of  the  Evil  Principle;  ^»W' 
thence  the  terror  it  inspired.  Nevertheless,  according  to  the  KI  ^*"' 
balists,  the  cipher  9  symbolizes  the  generative  egg,  or  the  imag^  *-' 
a  little  globular  being,  from  whose  lower  side  seems  to  flow  * 
spirit  of  life. 

The  Ennead,  signifying  an  aggregate  of  9  things  or  persons*-^ 
the  first  square  of  unequal  numbers. 

Every  one  is  aware  of  the  singular  properties  of  the  numbe:*^      ' 


KNIGHT  OP  THE  8UH",  UE  PHIKCE  ADEPT.  627 

which,  mnltiplieii  by  itself  or  any  other  nnmber  whatever,  gives  a 
rpsnlt  whose  final  sum  is  always  9,  or  always  divisible  by  9. 

9,  multiplied  by  each  of  the  ordinary  numbers,  produces  an 
arithmetical  progression,  each  member  whereof,  composed  of  two 
fibres,  presents  a  remarkable  fact ;  for  example: 

1... 2... 3... 4... 5... 6... 7... 8... 9.. 10 
9.. 18.. 27.. 36.. 45.. 54.. 63.. 72.. 81.. 90 

The  first  line  of  figures  gives  the  regular  series,  from  1  to  10. 

The  second  reproduces  this  line  doubly;  first  ascending,  from 
the  first  figure  of  18,  and  then  returning  from  the  second  figure 
of  81. 

It  follows,  from  this  curious  fact,  that  the  half  of  the  numbers 
which  compose  this  progression  represents,  in  inverse  order,  the 
figures  of  the  second  half: 

9..1S...27...36...45  =  135  =  9..atidl+  3  +  5  =  46  =  9 
90.81...72...63...54  =  360  =  9. 


99  99      99      99      99      495  =18  =  9 

So  9'  =  81...81*=6361=18=9... 9X2=18... 18*=3a4=9 

9X3=27. .  .2r=7^9=18=9.  9x4=36. .  .36'=1296=18=9. 

And  so  with  evert/  multiple  of  9 — say  45,  54,  63,  72,  etc. 

Thus  9  X  8  =  72... 72'  ■=  5184=  18  =  9. 

And  further : 

18  27  38  72 

18  27  36  73 

144         =9         189  =  18  =  9      216  =    9  144  =  d 

18  =9         54    =  9  108    =    9         504    =  9 


324  =  9...  18=9  729  =  18=  9     1296=18=9    5184  =  18  =  9 

108 

108 

864  =  18 
108      =  9 

U664  =  18  =  9. 


0lfi 


MQUALtS  AND   nOOMi. 


Wiu/  90  the  eubta  : 
3r*=729x729  =l8=ft  18'=324=9     9'=:8i  .8r=-fi56I=ie 
7S9  3^4  C5G1 


6561  =18=9 
1458    =18=9 
5103      L=d 


1296  =  18=9 

&48  =18^9 

972     =18=9 


R31441  =  18=  9      104970=37=9 


39306  =S;=^ 
32805     -\»s=9 
893(tB      =t7=t 

43,W6.7S]=K^ 


Thv  numbiT  10,  or  llie  Deuarj,  is  tto  measure  of  evwjiiiing; 
and  rediice^e  miiltijilied  niimbcrs  to  iiriitv.  ConUiintn};  sll  Hie 
uumcrica]  and  hurmonio  rvlutions,  aud  all  the  prupi-rtim  of  tbo 
numbers  which  precede  it,  it  concliidea  ibe  Abunus  or  TadU  tf 
Pjrtliagonis.  To  the  Mysttrions  Societies,  tlili  numbu-  tvpdiM 
the  aBs«inl>lage  of  all  thu  wondtra  of  tliu  onirerse.  Thej*  wrole  et 
thus  f9,  that  is  to  say.  Unify  ia  the  middle  of  Zero,  as  Uie  nam 
of  a  circle,  or  symbol  of  Dfity.  They  s&v  in  this  figure  i 
thing  that  Bhciild  lead  to  n-flection  :  the  centre,  the  ray,  ud  i 
ciroumffnncc.  R-prcac-iitcd  to  Ihi-m  God,  Mim,  and  the  Unirtnfc] 

This  nnitibcr  voa,  amon^  the  Sages,  a  Ei^ti  of  coocord,  lortki 
{KACft.    To  Masons  it  is  ti  sign  of  union  and  good  fiiith; 
it  is  p\i>rtgst'd  bj  joining  two  bands,  or  the  Master's  grif, 
the  number  of  Angers  gives  10:  and  it  was  represented  bfl 
Tctnictys  of  PylhBgor»s. 

The  number  13,  liiic  the  mimber  7,  is  cclL'bmlt.'d  in  the 
of  nature.  The  two  moe^  famous  divieions  o{  the  ht-mvenl,! 
by  7,  which  is  that  of  th«  planets,  and  that  by  IS,  which  u  ll"* 
of  the  Signs  of  the  Zodiat-,  are  found  ii]n»n  llio  religions  Bwoo- 
rnenla  of  all  the  peoples  of  tho  Ancient  World,  ovc-n  to  the  mmft. 
extremes  of  the  East.  Although  Fytbagoraa  does  not  iftik  i 
tho  number  13,  if  is  none  the  k^  a  t^icrod  number.  li  ui° 
image  of  the  Zodiac;  and  consequently  that  of  tlic  Sim.  wb«^^ 
rules  orer  it 

Sach  are  the  nncieni  ideas  in  regard  t«  (host'  numturj  whi<b 
often  appear  in  Jfasonry  ;  and  rightly  understood,  a*  the  M  '• 
Doderfllood  them,  they  contain  many  a  pregnant  Icaion. 

Befurc  wii  enter  upon  the  final  Irsscin  of  Masonic  Phtlo 
wc  will  delay  a  few  moment*  to  repeat  to  you  tha  Christian  in**^ 
pretations  of  the  Bine  degrees. 


EHIOUT  07  TUB  SDK,  OR   FRIXCB   ADEPT. 


639 


rti  the  first  d<^rce,  Uiej  said,  there  are  three  STmbolii  to  b« 
spphed. 

IsL  Mnn,  art/>r  the  fall,  wiie  left  naked  nnd  clereiic«l4>a3  8^in3t 
tho  jnst  auger  of  the  Detlj.  Pi-one  to  evil,  tlie  hamua  race  atag- 
gurcd  blindly  onward  into  the  thick  <liirknesa  of  onlielitf,  bound 
Tast  by  lliu  strung  citble-tow  or  Ihu  natunil  oiul  Bitiltil  will. 
Morulcurntption  nua  followed  bj  jib^siail  minfry.  Wuii  I  and  des- 
titution inTsdod  ilio  earth.  War  and  Fiimlne  uud  PualilL*acc  filled 
up  llie  im-asiirv  uf  evil,  and  orcr  ihc  ifhnr|»  fliiils  of  mlalanune 
und  wrctcbuduL'ss  m»a  toiic-d  uitii  nakud  utid  lileediiij;  fuut.  This 
oonditioD  of  blindn<.>s^  destitution,  misery,  and.  bondiif^,  Itom 
whjoh  to  sive  the  world  thf  iledtcnifr  cjinie.  ig  Bymboliwd  by  the 
otmtlitiou  of  the  Cimdidute,  when  ho  is  brought  np  for  the  first 
titan  to  the  door  of  tho  TxHig?. 

MSd.  \11twilh0Unding  tlif  dciitb  of  the  Tl«><lcoiner,  man  cun  lie 
Hiked  nnlv  by  faith,  rppciit»ncf,  and  refornmuon.  To  repent,  ho 
mtut  feel  the  sharp  sting  of  coaecienco  and  remorse,  like  a  svord 
:,'  hiB  bosom.  His  confidt-nce  iit  hisgnido,  whom  he  is  told 
w  nud  fear  no  datigi^r;  hie  tniet  in  God,  wliirh  be  is  cauefd 
to  prorosa;  and  the  point  of  thu  sword  tlmt  U  prusst'd  ugtiiiigt  liU 
l^^cd  li-ft  lireiiat  over  th«  heart,  awj  synibolieal  uf  the  faith,  repeiit- 
Plni*  and  rvformaliou  necegiary  to  bring  him  to  the  light  of  n 
life  In  Christ  the  CmciGed. 

•"JO.  Having  roiK;iiled  and  reformed,  niid  bound  him^lf  to  the 
Service  of  Ood  'by  a  Snn  priimise  and  obligation,  the  light  of 
Obriftion  hope  shines  down  into  the  darkness  of  tlic  heart  of  the 
hninblo  pvnitent,  and  blazeti  upon  his  pathway  l«  Ili'uvi'n.  And 
this  is  si-mbolized  br  the  Candid:it(>'s  being  bmtight  lo  lighr,  iifttT 
hu  ia  obligated,  by  the  Worsliipftil  Master,  who  iu  that  is  a  symbol 
nf  th«  lUtU-cmcr,  and  bo  brioKa  bim  to  lislit,  with  tho  help  of 
tlu!  bn:]hivD,  as   He  tnnglit  the  Wuixl  with  Lli«  aid  of  the  Apo»- 

In  tlie  wcoiid  de^Tt-f  ilmiy^  aiwtwo  gymboU; 

4th.  1'he  CIti'isliaii  aK.<tim(>s  new  datiea  toward  Qod  and  hia 
rbllovs.  Toward  God,  of  lore,  grstitnde,  and  reneration,  and  an 
inxious  desire  lo  eene  nnd  glorilV  him;  toward  his  fellows,  of 
cindnofis,  hynipiithy,  and  justice.  And  thin  oHsumption  of  duty, 
:liis  cotrring  upon  good  works,  iaflymboliaed  by  tho  Pellow-Cnift'a 
>bllgatioaj  by  which,  ^nnd  as  an  apprentice  to  Bccreoy  merely, 

)d_«et  in  the  Mortheaat  comer  of  the  Lodge,  he  deccends  us 

41 


640  MOKAIS   AUTD    DOQHA. 

a  Ffillow-Craft  into  the  body  of  the  brethren,  and  assomes  the 
active  duties  of  a  good  Mason, 

5th.    The  Christian,  recouciled  to  God,  seca  the  world  in  a  new 
light     This  great  Universe  is  no  longer  a  mere  machine,  woaad 
up  and  set  going  six  thousand  or  sixty  million  yeara  ago,  and  left 
to  run  on  afterward  forerer,  by  virtne  of  a  law  of  mechanics  cre- 
ated at  tnie  beginning,  without  further  care  or  conaidenition  on 
the  part  of  the  Deity;  but  it  has  now  become  to  him  a  great  ema- 
nation from  God,  the  product  of  His  thonght,  not  a  mere  dnd 
machine,  but  a  thing  of  life,  over  which  God  watches  continnally 
aud   every  movement  of  which  is  immediately  prodaced  by  bi^ 
present  action,  the  law  of  harmony  being  the  essence  of  the  Deit^ 
re-enactod  every  instant.     And  this  is  symbolized  by  the  imper. 
feet  instruction  given  in  the  Fellow-Craft's  degree,  iu  the  acieooef 
and  particularly  geometry,  connected  as  the  latter  is  with  God  bim- 
ielf  in  the  mind  of  a  Mason,  because  the  same  letter,  snependdl 
in  the  East,  represents  both ;  and  astronomy,  or  the  knovlrdge 
of  the  laws  of  motion  and  harmony  that  govern  the  spheres,  ia  but 
b  portion  of  the  wider  science  of  geometry.    It  is  so  symboli»d, 
because  it  ia  here,  in  the  second  degree,  that  the  Candidate  fint 
receives  any  other  than  moral  instruction. 

There  are  also  two  symbols  in  the  3d  degree,  which,  with  the 
3  in  the  first,  and  2  in  the  second,  make  the  7. 

6th.  The  Candidate,  after  passing  through  the  first  part  of  the 
ceremony,  imagines  himself  a  Master;  and  ia  surprised  to  be  in- 
formed that  as  yet  he  is  not,  and  that  it  is  uncertain  whether  be 
ever  will  be.  lie  is  told  of  a  difficult  and  dangerous  path  yet  to 
be  travollcd,  and  is  advised  that  upon  that  journey  it  depend* 
whether  he  will  become  a  Master.  This  is  symbolical  of  th»t 
which  our  Saviour  said  to  Nicodemus,  that,  notwithstandiiig  bis 
morals  might  be  beyond  roproivch,  hccould  not  enter  the  Kingil')™ 
of  Heaven  unless  he  were  born  again;  symbolically  dying- wi^ 
again  entering  the  world  regcnorat*,  like  a  spotless  infant. 

I'th.  The  murder  of  lliram,  bis  burial,  and  his  being  rai5« 
again  by  the  Master,  are  symbols,  both  of  the  death,  bnrial,  s"*^ 
resurrection  of  the  Redeemer;  and  of  tlie  death  and  burial  in 
sins  of  the  natural  man,  and  his  being  raised  again  to  a  new  I"*' 
or  born  again,  by  the  direct  action  of  the  Redeemer;  aftflrM"™'' 
ity  (symbolized  by  the  Entered  Apprentice's  grip),  and  PliilosophJ 
(symbolized  by  the  grip  of  thp  Fellow-Craft),  had  failed  toraiw 


ENIoaT  OF  TBS  8BX,  OB  PBtXCB   ADEPT. 


Ul 


That  ot  tho  Lion  of  th«  House  of  JutUh  ie  the  strong  grip, 
hvcr  to  be  broken,  with  which  Clirirt,  of  the  roj&l  line  of  that 
msa,  hit£  cls^pcsl  to  liimsflf  l,lu-  uIiuIb  )iiiniari  rsoi*,  and  <'inl}rir 
thira)  ill  Ilia  wide  aniiv  ua  clu^vlj  and  atT«.<ciiuQati^lj  us  bretliren 
unibmcc  uich  vtiutr  on  tlie  five  points  of  ftftloKtliip. 

Ae  KiiltfL-J  Appruntice^  mid  Fi'lli>w*C'rurt5.  Musuns  are  taught 
to  imitiile  tlic  Utuditlile  t-xAmple  of  tliOs>i-  Mb.^h-iia  who  labored  ftt 
building  of  ^\ng  8oIomon'it  Temple;  and  1«  pinnt  tirmlj  and 
?p  in  llieir  hearts  tluiito  roundation-stun<-A  of  principle,  IrutJi, 
Biioe,  tt-mperonci.>,  fortitude,  prudence,  iind  cbiiritj,  on  which  to 
eel  tluit  OhriHtian  cliBrnctCT  which  all  the  oturniB  of  mittfortiiuc 
■11  Hk  [Kiwirra  and  tcmpUilions  of  lU-ll  shall  noL  pa-vail 
inst:  iliotse  fiH'liii;rs  iind  nohU-  itQix-liuue  whioli  uro  li»«  pruiHir- 
hotnagii  that  can  be  putd  to  ibo  (irnnd  Aroliituct  and  Great 
ithor  of  tliB  Universe,  and  which  innke  the  heart  a  living  temple 
^uildcd  («  him  :  whfii  ihe  unruly  iwysions  urv  made  to  Hnbmit  to 
lie  and  measuremtnt,  and  their  cxn'Kws  are  struck  off  with  the 
Kcl  «f  sulf-rvetraint. ;  unil  whon  cverj-  octiuu  and  every  prinriplp 
^accurately  ci»m-oUd  luid  udjuelcd  hy  lh«  equnrc  of  wi^dnm,  the 
levvl  of  htimility,  sod  the  plumb  of  juet  ice. 

The  two  c«lnmna,  Jaohin  and  Hosisi,  arc  thu  aymlioU  of  tbftt 

>foiind  fiiith  niid  implicit  truKt  in  God  and  the  Itudcrmer  thai 

the  ChrLsiian'a  gireniftk  ;  and  of  thoite  gond  works  hy  which 

anc  that  fiitli  run  be  ftlahtinhtd  and  made  oprrnltre  and  tlfectoul 

I  NtlvAtion. 

[The  thrw  piltars  that  eupixirt  tlic  Ijcdgc  are  syml^ils  of  a 
trutian'e  llom  in   a.  future  stute  of  hnppinogs;  Faitii  in  th« 
umifif*)  and  the  dirine  cbanu^ter  and  mittnion  of  the  Kinliwrncr; 
anti  CnARiTAHiF.  .Tehiomknt  of  other  men. 

The  three  wunlernrsof  Kbir-omHymhuliKe  Pontius  Piktc,  Ouia* 
Iftft  (ho  lligh-Pririit,  und  .Indafi  Iscariut :  and  the  three  blows 
tvn  him  arc  the  hutrayiil  by  the  laal,  tii-  n-fnsal  of  Itwman  pco- 
:tiori  by  Pilate,  und  the  condemnatioD  by  the  Uigb-Prifflt. 
i«f  aliu  ftTHiholiRe  tho  blow  on  the  oflr,  the  flconrging.  and  the 
jwn  '»r  tlioni^  The  Iwelvi-  fellrtw-cnifts  sent  in  Itcarch  of  the 
]y  are  the  Iwolve  diitciplef),  in  donbt  whethrr  to  bt1i«ve  that  the 

ivr  Would  rise  from  the  dead. 
The  Mii.*tcr's  word,  Bnppoaixl  to  lio  loet,  Bymboluog  the  Ohristiao 
^th  and  rL-ligion.  supposed  lo  have  bL-cn  crushed  und  dratroycd 
tn,tb«  Iteviour  was  crucified,  afte'r  lacariot  bod  betrayed  him, 


642  KOBA^LS  &XD  DOGMA. 

and  Peter  deserted  him,  and  when  the  other  disciples  donbUd 
whether  he  woiUd  arise  from  the  dead ;  bat  which  rose  from  fail 
tomb  and  fiowed  rapidk  oTer  the  clriliied  world ;  and  so  tbit 
which  was  snpposed  to  be  lost  vfks/ouad.  It  BjmboUzea  also  the 
Savionr  himself ;  the  Wobd  that  was  in  the  banning — tl)at¥u 
wilh  God,  and  that  nas  God ;  the  Word  of  life,  that  was  made 
flesh  and  dwelt  among  ns,'  and  was  supposed  to  be  lost,  while  lie 
lav  in  the  tomb,  for  three  dars,  and  his  disciples  "as  yet  knew  not 
the  scriptnre  that  he  must  rise  again  from  the  dead,"  and  donbted 
when  they  heard  of  it,  and  were  amazed  and  frightened  and  slill 
doobted  when  he  appeared  among  them. 

The  bnsh  of  acacia  placed  at  the  head  of  the  grave  of  Ehir-omii 
an  emblem  of  resurrection  and  immortality. 

Snch  are  the  explanations  of  our  Christian  brethren ;  entitled, 
like  those  of  all  other  Masons,  to  a  respectful  consideration. 

CLOSING   INSTBCCTIOS. 

There  is  no  pretence  to  infallibility  in  Masonry.  Itisnotftr 
ns  to  dictate  to  any  man  what  he  shall  believe.  We  have  hitbert^ 
in  the  instruction  of  the  several  degrees,  confined  onrsehes  to 
laying  before  you  the  great  thoughts  that  have  fonnd  expresdon 
in  the  different  ages  of  the  world,  leaving  you  to  decide  fo^yo^l^ 
self  as  to  the  orthodoxy  or  hoterodoxy  of  each,  and  what  propo> 
tion  of  truth,  if  any,  each  contained.  We  shall  pursue  no  other 
course  in  this  elosin<T  Philosopliical  instrnciion ;  in  which  we 
propose  to  deal  with  the  highest  questions  that  have  ever  exercised 
the  human  mind, — with  the  existence  and  the  nature  of  a  God, 
with  the  existence  and  the  nature  of  the  human  soul,  and  with  the 
relations  of  the  divine  and  human  spirit  with  the  merely  material 
universe.  There  can  be  no  questions  more  important  to  an  iotf!- 
ligciit  being,  none  that  have  for  him  a  more  direct  and  personal 
interest;  and  to  this  last  word  of  Scottish  Masonry  we  invite  jonr 
serious  and  attentive  consideration.  And,  as  what  we  shall  no* 
say  will  be  but  the  completion  and  rounding-oflF  of  what  we  ha" 
already  said  in  several  of  the  preceding  degrees,  in  regard  to  the 
Old  Thought  and  the  Ancient  Philosophies,  we  hope  that  yon 
have  noted  and  not  forgotten  our  previous  lessons,  without  which 
this  would  seem  imperfect  and  fragmentary. 

In  its  idea  of  rewarding  a  faithful  and  intelligent  workman  by 
conferring  upon  him  a  knowledge  of  the  Troe  Word,  MafiomT 


KKiairr  op  tue  suk,  ob  riunom  adept. 


64,1 


M  jiprprtuaied  a  tery  gnat  truth,  bcK'auK.'  it  involves  Ihc 
t>]ioFition  that  the  itlia  which  a  m:Lii  forms  of  Uud  is  Klwayo  Uic 
cwt  important  clcmcat  id  his  gpoculatirc  theoi'y  of  the  U»ivcnie» 
id  ill  hii  p&rticulur  pnictic^U  plau  of  tctioa  for  tlio  Chnrch,  the 
Ate.  till!  Cummutiily,  ihi.>  Family,  and  bis  own  iudividnal  lite. 
Hni  ever  make  a  vast  difforoticv  in  tho  coodnct  of  a  poople  in 
IP  or  [K'Stf*,  whether  tliey  belie\e  tlie  Supreme  OoJ  to  be  a  cruel 
etty.dvligliiiog  in  sacrilice  nud  blood,  or  ii  God  of  fjove;  and  uii 
dtvidiiul'B  {ipeculative  theory  as  to  the  mode  and  extent  of  Uod's 
irernment,  and  m  to  the  nature  oud  reality. of  hie  own  fref-ipill 
id  coneoqiiont  responsibility,  will  iieeds  havo  <^^(  iiifluenoi)  in 
aping  the  course  of  his  life  and  conversation. 
■We  sec  every  day  the  vast  influence  of  the  popular  idea  of  God. 
Q  the  ^roiit  hifitorieul  civilizittions  of  the  race  have  grown  ant 
bie  natinnal  ideas  which  vere  formed  of  Qod ;  or  have  be«u 
Buitely  connected  witli  those  ideas.  The  popular  Theoliigy, 
Bh  at  first  is  only  an  abstract  idea  in  the  heAds  of  philoeoplters, 
and  by  elioiFs  ilR-lf  in  the  laws,  and  in  the  pmiisbmt-uts  for 
iroe,  in  the  chin-obfe,  the  CGrumouiea  and  the  Kicramoms,  the 
ittvala  and  Ibe  fasts,  the  u-nldingg,  thv  baiitienis  uad  the 
neruK  iu  the  bospitula,  tlie  cullegus,  the  echuob,  aud  all  tlic 
cia)  charities,  in  tlie  reUtions  of  Inislxiiid  and  wife,  parent  aud 
ilU,  in  the  daily  work  and  tlie  daily  pi-ayer  of  every  man, 
Wm  the  world  ^ows  in  its  dcveUipment,  it  necessarily  oK/gi'Owa 
Ruicieut  ideas  of  God,  which  were  only  temporary  and  pro- 
BtonaL  A  man  who  hu!i  a  bighi'r  conception  of  Onil  than  those 
ant  him,  and  who  dcnii'S  thiit  thfir  couct-ptiuu  it  Qod,  is  very 
:ely  to  bo  culled  uu  Atheist  by  men  who  an  really  far  Icn 
licvL-rs  in  a  G»d  bbuu  he.  ThuH  the  Cbi-istians,  who  said  I  he 
Likllieu   idolj  were  uo  Gode,  wcrt-  accounted   Athuiets  by  the 

ffk;  and  accordingly  put  to  death ;  and  Jcsu8  of  XosareUi 
crucified  ns  an  unbelieving  blasphemer,  by  tlie  Jews, 
here  i<  a  mere  formal  Atbeiem,  wbich  is  a  denial  of  God  in 
•ms,  but  not  in  rfality.  A  man  «ay^  Tbere  U  ao  God  ;  that,  is, 
I  Oud  Ibut  iHM.-ir-originuteil,  or  tliat  never  originated,  but  iilways 
Atf  and  Had  \\v.t,n,  wiio  is  the  cimse  of  existence,  who  ia  the 
ind  and  the  Pruvidcuce  of  the  Uuiverdo;  aud  so  the  urd«r, 
auty,  and  harmony  of  tlie  world  of  matter  and  mind  do  not 
dieale  anr  pimn  or  jinrpoiie  of  Deity.  But,  hu  says,  N jiTUitK, — 
'  b^  Dull  Che  wlioli-  sum-toul  of  existeuoe, — that  is  powor< 


644  HORAIB  AND   DOQMA. 

fill,  active,  wise,  aud  good;  Nature  is  self-originated,  or  alwaja 
was  and  had  been,  the  cause  of  its  own  eiiatence,  the  mind  of 
the  Universe  and  the  Providence  of  itself-  There  isobviooslfa 
plan  and  purpose  whereby  order,  beanty,  and  harmony  are  bronght 
about ;  but  all  that  is  the  plan  and  purpose  of  nature. 

In  such  oases,  the  absolute  denial  of  God  is  only  formal  aiidt^ 
not  real.    The  qualities  of  God  are  admitted,  and  affirmed  to  b^ 
real;   and  it  is  a  mere  change  of  name  to  call  the  posaesaor  of 
those  qualities,   Nature,  and    not   Ood.    The  real  qnestion  i^ 
whether  such  Qualities  exist,  as  we  call  God;  and  not,  by  whst 
particular  name  we  shall  designate  the  Qualities.     One  man  nuj 
call  the  sum  total  of  these  Qnalities,  Nature;  another,  Heaven;  i 
third.  Universe ;  a  fourth,  Matter;  a  fifth,  Spirit;  a  sixth,  Ood, 
Theoa,  Zeua,  Alfudir,  Allah,  or  what  he  pleases.     All  admit  the 
existence  of  the  Being,  Power,  or  En3,  thus  diversely  named.  Th« 
name  ia  of  the  amallest  consequence. 

Real  Atheiam  is  the  denial  of  the  existence  of  any  God,  of  the 
actuality  of  all  possible  ideas  of  God.  It  denies  that  there  is  oftf 
Mind,  Intelligence,  or  Exs,  that  is  the  Cause  and  Providence  of 
the  Universe,  and  of  any  Thing  or  any  Existence,  Soul,  Spirit^  ot 
Being,  that  intentionally  or  intelligently  produces  the  Order, 
Beauty,  and  Harmony  thereof,  and  the  constant  and  regolM 
moiies  of  operation  therein.  It  must  necessarily  deny  that  then 
ia  any  law,  order,  or  harmony  in  existence,  or  any  constant  mode 
of  operation  in  the  world;  for  it  is  utterly  impossible  for  Mj 
human  creature  to  conceive,  however  mucli  he  may /re/cHd  to  do 
so,  of  either  of  these,  except  as  a  consequence  of  the  action  of 
Intelligence;  which  is,  indeed,  that  otherwise  nnknown  thingt 
the  existence  of  which  these  alone  prove;  otherwise  than  wtho 
cause  of  these,  not  a  tiling  at  all;  a  mere  name  for  the  ff holly 
uncognizable  cause  of  these. 

Tlie  reul  atheist  must  deny  the  existence  of  the  Qualities  of  Ood, 
deny  that  there  is  any  mind  of  or  in  the  universe,  any  aelf-co"" 
scions  Providence,  any  Providence  at  all.  He  must  deny  that 
there  is  any  Being  or  Cause  of  Finite  things,  that  is  self-couscioasly 
powerfnl,  wise,  just,  loving,  and  faithful  to  itself  and  its  o'v^ 
nature.  He  must  deny  that  there  is  a.nj  plan  in  the  universe  or 
any  part  of  it.  He  must  hold,  either  that  matter  ie  eternal,  or  that 
it  originated  itself,  which  is  absurd,  or  that  it  was  originated  ^J 
an  Intelligence,  or  at  least  by  a  Cause;  and  then  he  admits  a  Goi' 


f: 


KstavT  OP  ran  svk,  ok  prikcs  adbpt.  m 

No  dotibt  it  is  beyond  tlie  rcacb  of  our  facaltiea  to  iniagitw  hoto 
oaalUT  Drigiaulud, — how  it  bt^ii  fa  iff,  in  f-jiaw  whin^  bofons  waa 
uoUiing,  or  Gwl  only.  But  it  ia  equally  bcyuiiil  tlie  ruiu)}i  at  onr 
fHciiUks  to  imnginr  it  eternal  and  rfnongiitatvd.  Tu  liuld  il  to  be 
rUTud,  wittiouL  tliuuglil  or  will;  tliiit  tb«  spi'cillc  fonns  ot  tl, 
the  B««d,  the  rock,  the  tree,  ilie  niaiii  the  fiilur  syeileni,  all  cuiDn 
itii  no  f'>rotliousiit  pluoiiliig  or  |jro<liK'inj;  tlR-ni,  l>y  "  chutici*''  ur 
tlK>  fortiiilous  concourse  oratoin8''of  tiiuUtir  Otui  li»i  tio  tlivngllt 
<ir  will ;  ami  that  ihi-y  indiuaU*  no  mind,  no  plan,  no  pnqM>M',  ao 
pruvideuoe,  is  al>sun].  It  is  not  Ut  doiiy  tht?  txislenee  uT  uhnt  we 
Uiidcratiind  by  mini],  {ilan,  purpose.  Providrnce ;  but  to  in-tiat 
that  tbi^KC  vrurds  Hhall  have  £oiiit>  olhtr  meaning  than  (but  ubioh 
the  human  raco  has  rver  artacli<-d  to  tlioni:  nhall  mcvii)  Btfme 
imlvuoa-n  thiu^,  for  trbiob  thi'  bumuu  rueu  haa  no  nuiNe,  bi-cauaa 
it  ha«  of  eiich  ti  thing  uo  pos^ibl^  idea.  Either  thcr<:  ncror  vm 
flnv  Biidi  tiling  as  a  "plan,"  and  the  word  is  noni^nse.  or  tho 
QDivt.-r«e  cxisU  in  cuufumilty  to  a  plaii.  The  word  ncrvr  meant, 
and  never  can  mean,  any  otlier  ihinif  {\\&n  that  whii^h  the  nnw 
Terse  exhibits.    80  with  thv  word  "pui-po»e  ;  "  so  with  thu  word 

^     "  PravidenceJ*    Thty  menu  miihing,  or  else  only  what  the  uni- 

l^hrae  proves. 

^^"  tt  vroa  Boon  found  that  the  duuial  of  a  Conecions  Power,  th« 
oiHse  of  man  and  of  his  life,  of  «  ProYidfiice,  or  a  Mind  and 
Intelligi-iice  arraii;^ing  man  in  rorervneu  to  the  world,  and  t)ia 
wurld  in  reft-rcntM  to  man,  wouki  not  luitiiiry  the  inKtinctiv*;  d^iiirL'^ 
uf  human  nature,  ur  occnnnt  for  thi:  faoiA  of  tnaitriai  nature.  It 
did  uut  loii^  answer  to  ear,  if  it  ever  was  said,  thai  the  tiniveriH 
vat  drifting  in  tliu  tomI  inane,  and  neitlier  it,  uor  any  aiiiid  witbiti 
vt  withont  it,  know  of  iu  whence,  itti  whither,  or  itB  whcrealmuia; 
that  mail  was  drifting  in  tht-  univer^',  knowing  liltle  of  his  vhen.'- 
ubuuts,  Qothing  uf  bis  whence  ur  wtiither;  that  there  woe  uu 
Mind,  no  Providence,  no  Powor^  that  knew  any  better;  nothinj 
that  guidwi  and  directed  mau  in  hia  drifting,  or  tlK>  TTniveriv  iu 
the  weltering  vMin  of  Time:  To  say  to  mau  and  wumun,  "your 
Iteroiata,  your  biavory,  your  wlfMleuiu)  nil  ci>mc»  to  notiiing :  your 
nobleness  will  do  yua  do  good :  yoa  will  die,  and  your  noMetiosa 
will  do  maukind  no  servio! ;  for  there  id  no  plan  or  order  in  nit 
UmH>  tbiagB;  evvrytbing  ootnea  and  gooa  by  the  fortuitous  oon- 
course  of  atoms; "  did  not,  nor  ever  will,  long  satisfy  the  human 


646  H0BAL8  AND  DOOIIA. 

Trnc,  the  theory  of  Atheism  haa  beea  ottered.  It  has  been  mi, 
"  Death  is  the  end  :  this  is  a  world  without  a  God :  you  are  a  bodj 
without  a  soul:  there  is  a  Here,  bnt  no  Hereafter  for  yoo;  to 
Earth,  but  no  Heaven.  Die,  and  return  to  joor  dnst  Han  ii 
bonee,  blood,  bowels,  and  brain :  mind  is  matter :  there  is  so  eiral 
in  the  brain,  nothing  bnt  nerves.  We  can  see  all  the  way  to  i 
little  star  in  the  nebula  of  Orion's  belt;  so  distant  that  it  will  take 
light  a  thousand  millions  of  years  to  come  from  it  to  the  earth, 
journeying  at  the  rate  of  twelve  millious  of  miles  a  minatv. 
There  is  no  Heaven  this  aide  of  that:  you  see  all  the  way  throogh: 
there  is  not  a  speck  of  Heaven ;  and  do  you  tfaink  there  is  uj 
beyond  it;  and  if  so,  when  would  yon  reach  it?  There  is  no 
Providence.  Nature  is  a  fortuitous  concourse  of  atoms;  thought 
is  a  fortuitous  fuucliun  of  matter,  a  fortuitous  result  of  a  for 
tuitous  result,  a  chance-shot  from  the  great  wind-gun  of  the  Uni- 
verse, accidentally  loaded,  pointed  at  random,  and  lii-ed  off  \q 
chance.  Things  happen  ;  they  are  not  arranged.  There  is  lad:, 
and  there  is  ill-luck;  but  there  is  no  Providence.  Die  yon  into 
dust!"  Does  all  this  satisfy  the  human  instinct  of  immortality, 
that  makes  us  ever  long,  with  unutterable  longing,  to  join  our- 
selves again  to  our  dear  ones  that  have  gone  away  before  n8,»od 
to  mankind,  for  eternal  life  ?  Docs  it  satisfy  our  mighty  hanga^ 
ing  ond  thirst  fur  immortality,  our  anxious  longing  to  come 
nearer  to,  and  to  know  moro  of,  the  Eternal  Cause  of  all  things? 

Men  never  could  be  content  to  believe  that  there  was  no  miaJ 
that  thought  for  man,  no  conscience  to  enact  eternal  laws,  no  heart 
to  love  those  whom  nothing  of  earth  loves  or  cares  for,  no  will  of 
the  universe  to  marshal  the  nations  in  the  way  of  wisdom,  justice, 
and  love.     History  is  not, — thank  God  I  we  know  it  is  not,— th^ 
fortuitous  concourse  of  events,  or  Nature  that  of  atoms,     WecsO' 
not  believe  that  there  is  no  plan  nor  purpose  in  Nature,  to  gnid^ 
our  going  out  and  coming  in :  that  there  is  a  mighty  going,  but  ■  ' 
goes  nowhere  ;  tliat  all  beauty,  wisdom,  affection,  justice,  raonilitj^ 
in  the  world,  is  an  accident,  and  may  end  to-morrow. 

All  over  the  world  there  is  heroism  unrequited,  or  paid  with 
misery;  vice  on  thrones,  corruption  in  high  places,  nobleness  in 
poverty  or  even  in  chains,  the  gentle  devotion  of  woman  rewarded 
by  brutal  neglect  or  more  brutal  abuse  and  violence  ;  everywhere 
want,  misery,  over-work,  and  under-wages.  Add  to  these  the 
Atheist's  creed, — a  body  without  a  soul,  an    earth    without  a 


KKiaST  op  rBB  BUS,  OB  FAIKCE  ADXrr. 


M7 


r 

nrl 


1,  a  world  withoat  a  God ;  xai  what  a  PkodemoBtniD  iroold 

make  of  this  world! 

"I'he  intelk-ct  of  l.hc  Athrift  vroiild  6nd  matter  pvoiTwhrrc;  but 

Causing  and  ProTidiof  Mind:  his  moral  eonac  would  tind  no 

£qmtalde  Will,  co  Beiiury  of  Moral  Exc«>llcnct>,  no  CuD6oic-ooi> 

enactiD^  jiifliw  into  tliu  tmohutigiiig  luw  of  right,  no  «}>iritiiaJ 

Ordor  or  Bi*iriiiiul  Proiidencf,  but  ouiy  matenul  Fate  and  Cliauoc. 

Uti  uOtrclious  would  Und  only  finite  tilings  to  lore;  and  to  thorn 

ttic  ili-ad   llmt  icere  1oy«1  and  tliat  died  vtsterdnr.  are  like  the 

I^uliow  thut  yesterday  cwniiig  lived  a  itioinciit  and  then  [weBed 
uy.    Hia  soul,  6ytng  through  the  vast  Inane,  and  feeling  thrt 
nrltnpsi!  with  its  wiii^«,  stvktu^  l\w  Soul  uf  nil,  tvliich  at  onoe  ie 
pason,  Consciunt'v,  and  lIio  lUtkrl  uf  nil  thai  it.  would  Gnd  no 
but  a  T7niver«e  all  disorder ;  no  Infiuite,  no  Itvason,  no  Oon- 
Mine,  no  Ucart>  uo  SluiI  of  lliin^;   nothing  to  rcvtrencc,  to 
evm.  to  lovf,  to  tvurfihip,  to  Iriiat  in  ;  hnt  only  an  Ugly  Force, 
m  and  fon-iga  to  ua,  Ihiit  strikea  down  thow  wo  lore,  and 
US  m<r«t  worms  on  the  hot  giind  of  the  world.     No  voice 
,  Bpr-ak  friim  the  Enrtli  to  comfort  him.    It  is  u  cruel  mother, 
that  gn>at  Earth,  that  devoiirfi  her  young, — a  Force  and  nothing 
more.     Out  of  the  sky  wnnld  smile  no  kind  Providence,  in  oil  its 
thousand  starry  oycs;  mid  in  Ktorms  ii  malignant  violence,  with 
its  lightning-sword,  would  stab  into  0c  darkncES,  eeekiug  for  men 
nnmUr. 
■Xo  man  over  was  or  ever  can  be  oont*nt.with  that.    The  «7i- 
doDoe  of  Uod  hns  been  ploughed  into  Nature  so  deoply,  and  so 
deeply  woren  into  the  ipxture  of  the  linniaii  «out,  that  Athi-Ism 
^^«  never  Iwixime  a  faith,  though  it  hiis  nomelimes  lusiimed  the 
^■spc  of  theory.     Bcliginn  is  oatuml  to  man.     Instinctively  be 
^Brns  to  God  and  reverences  and  n-lics  on  Uim.    In  tite  Mathe- 
^Bmi'cs  of  the  neavra^  writleu  in  gorgeous  dia^ams  uf  tire,  he 
^^■alaw,  order,  beauty,  barmouy  withont  end:  in  the  ethics  of  the 
^Vltle  naliiiriB  that  inbahit  the  ant-bills  he  sees  the  same;  in  all 
I    It'alnre.unimute  and  iuaiiimale,  be  fees  the  evidences  of  a  Design, 
^HV^'UKan  InteiligencPtanda  God, — of  aGod  beneticent  and  loriug 
^b  well  sH  wiH-.  and  merciful  and  indulgent  as  well  as  poncrfuL 
To  man,  surrounded  by  the  material  universe,  and  conscious  of 
the  influence  that  hie  mnterial  enviroameots  exercised  upon  his 
fortunes  and  his  prewnt  dcsiiny; — to  man,  ever  confronted  with 
Che  splendors  of  the  starry  Heavens,  the  regular  march  of  the 


648 


ifOBAL6  xai>  DoaxA. 


BBBMiis,  tW  phcnunicua  of  suurisc  and  tnuuarUe,  ami  kU 
oridenocs  of  iuirltiguucu  uiiil  dvai^u  that  I'vrrvwlmru  piuoud 
QjWQ  and  ovLTwlielmed  liim,  iill  iinu^inaMu  (jui-stjoiis  ai  U  thf> 
Datuxc  luid  «nuM  oi  IhiMC  )>b^:uu^tv'Ua  cuoetautl;  rvcurml,  6e- 
Dianding  lo  be  soIvlhI,  and  refusing  to  be  st-nt  vAay  DrtuDS*TiKi- 
And  still,  arior  the  Iitpsc  of  ages,  pn?^  upon  tli«  hinnaii  Bind* 
and  demand  solution,  tlie  giiine  great  ([ncgtioRB — pvrhape  itilt^ 
manding  it  io  vsin. 

Advancing  tu  tlic  prriiid  vheti  miui  faad  cciund  to  look  nponth^ 
ie{>atatr'  parte  and  iiidividuul  forces  of  the  n&iTerae  as  tiadir^ 
when  he  hud  comn  to  look  opon  it  as  u  whok,  this  <]aesuot),  »BMf 
tho  «iirlii.'«t,  occitrrcd  to  him,  uiid  insigti-d  oii  bi'ing  utumni: 
"  1m  tliis  matdrial  nniverie  self-trx i&tvut,  or  wiu  it  creiit«d  7  b  it 
eternal,  or  did  it  urigiuatc!'" 

And  tlifi)  in  auccessioa  c&inc  crowding  oil  the  bnniau  mtA 
these  other  (jiKslions: 

**  la  this  mut<ml  uniTerse  a  m«r&  aggregate  of  fortutoot  torn' 
biaatioiu  of  imiltcr,  or  is  it  the  result  and  work  of  mtuUigeim 
noting  upon  a  plun  ? 

"If  there  ^  Kuch  au  luu-lligL-ntv,  what  bad  nhore  ii  it?  Iiihe 
nmtvrtal  uuivcrHc  ihelf  nn  Ititvlli^ciit  bt'iiig?  Is  it  like  Duai  * 
bodj  und  A  «oul  ?  Dues  Nature  act  upon  itstlf,  or  is  Ihrn'  at^ue 
boyood  it  that  acta  upon  it? 

"IfHu-ri-  h  n  pertKinalGkHX.separalf/rQm  tlit- mulcnitl  ^iiiuiv. 
that  eivalod  all  things,  ]Iiniti-ir  iiijcn.-ftt«dj  is  Hv  cuqxjtval  ur :ii- 
oor])orfal,  maU-rinl  or  spiritual,  th«  soul  of  liic  uoivcne  or  wImII? 
apart  froin  il?  and  if  He  lie  Hpirit,  what  tlien  i^  spirit  ^ 

'■  Was  that  SiiprtMni!  Deity  aclive  or  (jutcwcnt  bvfore  tliccfeitiiBJ 
and  if  ((uicsoeat  duriug  a  pnTiona  ctomity,  what  uecesaty  of  Bo 
oottirc  movi'd  Kim  at  lust  to  on-ute  a  world;  or  was  it  a  of* 
whim  timl  hud  no  motive? 

"Was  matter  co-CKtstvnt  with  Him,  or  absolntolir  crartrd  kv 
him  ont  of  uuthlng?  Did  hacrMtf  il,  or  oul)'  moulti  niid  i^*^ 
aad/atAioH  a  oliuvs  utrcody  exi^ug,  coi-xislunt  with  UiDuclf? 

"  Did  the  Deity  d\r*cil^  croatu  matter,  or  was  orwtivu  tfar'c'' 
of  iufmor dtfiliea,  emauatioiis  froiQ  Hiiniiolf? 

"If  he  he  good  and  jiiitl,  uhciRw  comc-«  tt  chat,  fnrukB'mi^^ 
•rerythiDg,  he  has  allowod  sorrow  aad  evU  toexlat;  and  bo*  " 
reconcile  with  His  U-uuvolenoe  and  wisdom  tb«  pio^rity  of  t**^ 
iod  th«  misEorUiQtis  of  Tiriue  in  this  world?" 


KHiaHT   0»  TttS  £1111,  UK    FRIXCR   ADEPT. 


MS 


Aitil  then,  u  to  man  himself,  recarred  Uieac  otiicr  queaUooB,  wm 
llicj  coutione  ta  rocar  to  all  of  qa : 

"  Whal  is  it  ill  us  that  ttiinks  ?  la  Tlifiu^lit  tlie  mere  result  of 
luatcruU  orgaaizatioD ;  or  is  tht ro  in  us  a  $oul  that  thiuks,  supurabe 
tnm  and  i>Mi<l4!nc  io  the  body?  Tf  ihu  latter,  is  it  eterniU  sad 
uti(!raiLed ;  and  if  not,  Low  cn-ati^d  ?  la  il  diatiucl  fToni  Hod,  or 
BD  vniHiuiuon  fr>)iu  Uim?  U  it  iiiktrontly  imuiartal,  or  only  so 
by  dvitiDutiou,  btcaiiae  (loil  litis  wiUud  it?  J*  It  to  rctara  to  and 
III:  nitrrgi'd  lu  Uiui,  or  evur  to  exist,  8ip[urstvlr  fmm  Ilim,  wilb  it« 
ptvavuL  idi-nlit;  ? 

"  If  Uwl  luu  rvr«-8ceD  aud  fore-arnuigi.'d  till  tb&t  occurs,  how  hat 
mat)  anj  real  rrci.»-will,  or  the  lewt  ooritrol  over  cirfumanmcw? 
Uow  ciui  auylbidg  Iw  dotio  against  the  will  uf  lutinito  Unmipo- 
iCDCv;  Kod  if  all  i>  Aonv  according  to  that  will,  bow  is  tbero  any 
wrong  or  Rvil,  (il  whut  tnfittito  Wisdom  und  rii6nil«  Pov«rdoi-« 
not  choose  bo  |)ivvciiiP 

"  WhiU  is  the  roiititIali<}n  of  tho  morul  Uw?  I>id  Qod  enact  ttof 
his  own  ntv-ro  pU-AMire;  and  ifsoi.cMiii  IK- not.  vrhcn  tie  plcuse^ 
K|>tiil  it  ?  Who  sIiaII  at^iirv  tis  llo  will  not  rvjicul  ii^  and  mako 
ri^t  wroug,  artd  rirtue  rice?  Or  is  tho  moral  taw  a  nvoMStty  of 
lliii  nntiiro  ;  und  if  £0, who  enacted  it;  Atid  doofi  not  that  luisuri a 
powerj  Iik(j  llie  oUl  Necessity,  stijX'riyr  to  Deity?** 

And,  clojK-fol lowing  aft«-r  these,  ctuiie  the  great  question  of 
nr-UKATTItii.  of  BU'-ilifr  Life  of  thu  suul'a  DcAtiny;  and  the 
ihoiiMmd  other  collateral  anil  9ubord>i]at«  ijUfStium,  ati  to  mutter, 
fpiril,  futurity,  and  Cod,  that  have  produood  all  tlio  syiteua  of 
)iIii1omphy,  nil  mfiiaphyxiQi,  luid  all  tlieolr^gy,  ainm  tbv  world 
tK'^n. 

What  tlic  old  philotf0|ihlo  mind  tbouglii  npon  these  great  qaes- 
tinn",  wi'  haTd  already,  to  some  cxtt-nt.  dcvclu[)cd.  With  tha 
EiUAimliuu-ductrinu  of  th«  ODo«tic«  and  tiit)  Ori<-nt,  wc  hart 
todrarorcd  to  mnke  yon  familiAr,  W«  bare  brought  you  Aw* 
tofiiprwitb  ihf  Kabalirt*,  tho  Kwencfi,  luid  PhiU)  Ihc  Jew.  W* 
bavp  rIiiiwii  llmt,  and  how,  mnch  of  the  old  mythology  was 
(t^rivod  fh»m  ibei  daily  and  yrarly  recurring  phenomena  of  tha 
llcavont.  We  have  cxhihit<.'d  to  yon  iJir  ancient  notion*  by 
which  they  cnilra.rored  to  exphiin  to  thvmBelvca  the  cxistonce 
ftnd  pr«Tiiloaca  of  tri] ;  and  wti  have  in  eonio  d(-gT<>«  luado  known 
to  you  their  metaphygical  hlc-aa  lu  to  tlte  naturv  of  tho  Doity. 
Much  DQorii  rQUuiiie  to  bo  done  tbiiu  it  is  witbin  our  |M)WQr  Io  do. 


> 


660  HOBALS  AHD  DOSHA. 

We  Bland  upon  the  sounding  shore  of  the  great  ocean  of  Time, 
In  front  of  us  stretches  out  the  heaving  waste  of  the  illimitable 
Past;  and  its  waves,  as  they  roll  up  to  onr  feet  along  the  spark- 
ling slope  of  the  yellow  sands,  bring  to  ns,  now  and  then,  from 
the  depths  of  tliat  boundless  oceau,  a  shell,  a  few  specimens  of 
algce  torn  rudely  from  their  stems,  a  rounded  pebble  ;  and  that  is 
all;  of  all  the  vast  treasures  of  ancient  thought  that'lie  bnried 
there,  with  the  mighty  anthem  of  the  boundless  ocean  thondering 
over  them  forever  and  forever. 

Lot  us  once  more,  and  for  the  last  time,  along  the  shore  of  that 
great  ocean,  gather  a  few  more  relics  of  the  Past,  and  listen  to  its 
mighty  voices,  as  tliey  come,  in  fragmentary  music,  in  broken  and 
interrupted  rhythm,  whispering  to  us  from  the  great  bosom  of  the 
Past 

Bites,  creeds,  and  legends  express,  directly  or  symbolically,  some 
leading  idea,  according  to  which  the  Mysteries  of  Being  are  sup- 
posed to  be  esplained  in  Deity.  The  intricacies  of  mythical 
genealogies  are  a  practical  acknowledgment  of  the  myslerions 
nature  of  the  Omnipotent  Deity;  displaying  in  their  beautiful 
but  ineffectual  Imagery  the  first  ofTorts  of  the  mind  to  communi- 
cate with  nature:  the  flowers  which  fancy  strewed  before  the 
youthful  steps  of  Psyche,  when  she  fiist  set  out  in  pursuit  of  the 
immortal  object  of  lifr  love.  Theories  and  notions,  in  all  their 
varieties  of  truth  and  falsehood,  ure  a  machinery  more  or  less 
efficacious,  dirwted  to  the  same  end.  Every  religion  was,  in  it« 
origin,  an  embryo  philosophy,  or  an  attempt  to  interpret  the 
unknown  by  mind;  and  it  was  only  when  philosophy,  which  is 
essentially  progress,  outgrew  its  first  acquisitions,  that  religion 
became  a  tiling  apart,  cherishmg  as  unalterable  dogmas  the 
notions  which  philosophy  had  abandoned.  Separated  from  phi- 
losophy, it  becanit'  arrogant  and  fantastical,  professing  to  have 
already  attained  what  its  more  authentic  representative  waa  ever 
pursuing  in  vain;  and  discovering,  through  its  initiations  and 
mysteries,  all  that  to  its  coiitnictcd  view  seemed  wanting  to  restore 
the  well  being  of  mankind,  the  means  of  purification  and  expiation, 
remedies  for  disease,  expedients  to  cure  the  disorders  of  the  soul, 
and  to  propitiate  the  Gods. 

Why  should  we  attempt  to  confine  the  idea  of  the  Supreme 
Mind  within  an  arbitrary  barrifir,  or  exclude  from  the  limits  of 
veracity  any  conception   of   the  Deity,  which,  if  imperfect  anij 


KNIOnt  OF  THE  SUN,  OK  PSntCI   ADF.PT. 


cdi 


aiulcqiiute,  mav  be  onljr  a  liltio  more  ho  than  onr  own  ?  "  Tlia 
amc  of  God,"  says  Hobbus, "  is  naad  not  to  mak?  qs  conceive  hiin> 
or  be  it  im-oucci fable,  but  Uiat  wc  may  fiomr  him."  "  nclit>ve  in 
^od,  and  ndor?  lijro,''  said  the  Gr«ok  Poet,  "  but  iare«tigat«  him, 
ot;  Uia  irniuiry  is  fruillvsii,  seek  not  to  discover  who  God  ie;  for, 
y  Iho  dtsiro  to  know,  yaa  oflVud  Him  vrlio  chooses  to  remain 
ldJcuowii."  "  When  wf  all^mpt,'*  siiys  Philo,  "  lo  iiivesMgale  the 
Mence  of  the  Abaolute  Buiug,  woliil)  into  an  ubyeis  orpcq>lcxily ; 
nd  the  only  bwin-Gt  to  be  dirivcd  from  such  resoarchus  Utho  coo- 
ictioo  of  ihi:ir  ubBUi-dity." 

Tet  man,  tbonf^h  ignorant  of  tbo  oonatitntion  of  the  dust  on 
rhieh  ho  trcoda,  has  Tcntiiivd,  nod  still  vcntuive,  to  spccTiIato  on 
bo  nature  of  Qod,  and  to  dvl^iio  dogcoutically  in  crovda  ihc  siit-j^ct 
fut  within  the  compitss  of  bis  facuUios;  und  vren  to  ha(«  luid 
wnaontc  tho^u  who  will  not  accept  his  vivws  as  trup, 

Bnt  thongh  a  knowledge  of  the  Divine  E^ence  is  impossible, 
be  ooDceptioiis  formed  respt:ctiiig  it  are  intercstin'i  ua  indications 
f  intelWclual  de-vclopment.  The  history  of  religion  is  the  history 
r  the  human  mind;  and  the  conception  foniK'd  by  it  of  D«ity  is 
Iwajs  in  exact  reUUon  to  its  moral  and  intullictual  itttainments. 
fhe  one  is  the  index  nnd  Ihi*  iUL-A«un>  of  t}i»  other. 

The  nrtfttiicB  uottun  of  (Jud,  nlilcb  coDsiiit,^  in  abtitracfing  the 
ifbriorand  finite?,  is,  acooi-diiig  to  Pbilo,  the  only  way  in  which 
;  is  possible  for  m»ii  worthily  to  apprehend  Uie  nature  of  God. 
ifter  txhatistii)^  the  varieties  of  syni  bolism,  we  conlro^jt  the  Dt- 
tnv  Grratness  with  hnman  littleness,  uud  employ  expreGsion* 
ppan-utlj  aERrmalivo,  sncb  as  "Inliiiite,'*  "Almighty,"  "All- 
ise,"  ■' OmniiHiteiit,"  "  Eternal,"  and  the  like;  whifh  in  reality 
mount  only  to  denying,  in  regard  t(>  God,  those  iimita  which  cod> 
tus  the  faeulLir«  of  rouii;  And  tliiia  wu  rtinain  content  with  a  name 
hich  ie  a  mere  cvuvuiiliotidl  t'igii  and  coufoj^ion  of  our  ig;noranott. 

Tbo  Utrbrew  nvr  and  tlio  Qr«clc  To  ON  expreitscd  abettaot  ex- 
iteuce,  withont  ontwnnl  mnnifejilation  or  development.  Of  the 
tme  nature  are  tlio  detlnirionn,  '*  God  is  a  Mpliere  wbtNSc  centre  is 
rarvwhere,  and  whose  ciix:umfcrencL>  nowhere  :**  "  GtMl  is  lie  who 
Ml  all,  Himself  nnse^n:'*  and  liiuillr,  that  of  I'roclus  and  Uegel 
-"the  To  firf  or — that  winch  has  no  outward  and  jpoaitiTe  exist- 
Doo."  Moat  of  the  so-«ilkd  ideas  or  dofinitionfl  of  the  "Abw- 
lte"'are  only  a  collection  of  negaUoDs;  from  which,  oalhey  affirm 
ething,  nothing  is  l«arnC. 


ua 


HOBAUB  AHD  POGliA. 


God  woe  Rnl  rvoogaiz^  ia  the  heaTeuI;  bodiot  and  in 
nwirt*.  Vihi'U  ni&u's oousoivQBuees  of  bis  own  iutvlluotnaUl)  «u 
niaiuhMl.  nii<]  lie  bcrunie  coiiviucid  (list  ibo  iutvrnul  fi<  i.l  ' 
thought  Wii«  s^inivtliiiig  inui'e  eublle  timn  ereu  Uir  mx-i 
elements,  Le  trnnaiVrrred  that  new  oonorptioa  to  tbr  object  of  I 
worsltip,  nnd  deifiiil  a  mental  principle  iniil«Mt  of  apliyaicali 
]J«  in  pverv  (rase  itiakus  Gt)d  iU'ut  his  uwii  imiigo;  Tor  do  wfaUl 
will,  th(<  higlK'tl  pffuris  of  huiimu  lliuuglit  cmi  coiu.-«i*«  uolhaiji 
liigbrr  lliiiii  tilt?  ei)|in-Qiucj  of  inlulluet;  and  eo  he  ever  comnlw): 
to  eomt;  fuiiiiltur  t\\)<.-  of  vxaltod  humiuiitVi  lie  at  lirat  dciUuiu- 
tiirc,  iiiid  Ql'tcrward  Jiiirtscir. 

The  otf'rRAl  iispinttion  of  the  roligione  BontimcQt  in  nan  iti 
become  iiniU'd  witli  (>od.     In  lii«  (-iirli(-«c  dtivelupmeiit,  Ui«  lub 
and  itif  ftiltillmcni  wore  si ninlut roods,  through  uiiquesiioDii^  , 
lief.     In  piTDporliun  us  llie  conception  of  I>i-iiif  whb  fiullnl,! 
notion  of  hin  IcTivfit riol  ))rfi)riK-o  or  proximity   was  uliaixbin 
and  1h«  difljcultj  of  <:(>uiprvhGiiding  tl>«  Biviii«  Oov<TuiiwttC,j 
gether  with  the  ghmng  auperatttious  «vils  arifiiny  oat  *>f  itli 
iotcrpnlution,  fULlitngt-ivd  Uie  htftief  in  ituKj-'gctht-r. 

Even  the  lights  of  Heitven.  which,  as  "  bright  potvutalaiiif  llw 
ekj,"  were  formprly  I  be  vigilant  ilirecUtrs  of  the  ecoiuimruf  (*rt)h 
nov  sliiTic  dim  luid  disttint.  nnd  Crii'l  iiu  uhitk  doevnJ*  upon  i 
sniibrnm.  Hut  the  re<kl  t^hnnge  hae  boen  ia  the  progrosatraaMPt 
of  mun'fs  own  faculties,  and  uot  in  the  Diviiu-  Nature ;  as  tJit  Sl*> 
BTo  no  more  dislAiit  now  than  when  tbe^'  itont  supposed  IoTkI** 
tlic  shoiiMerg  of  Atloa  And  ycta  lilllc  et^nstf  of  di^ppoiatmni 
and  himitliatiuu  iittended  the  flrst  awukt'uing  of  the  iKml,  tk 
reason,  kH:>king  npw-Httl  townrd  the  Deity,  was  ini]>reased 
diESy  sense  of  having  fnlteii. 

But  hope  revived  in  dc^jioudencr  ;  mid  every  mtlion  that 
ndvojic^  beyond  the  moat  elementary  conceptions,  folt  (bo  bh* 
sity  of  an  attempt  to  till  tho  chasm,  reul  tir  iniuginury,  lepaUf^ 
man  from  (iad.     To  dt>  thin  was  the  greiit  lo^k  of  poi'IrT,  plul 
phy,  and  religiun.     Ilrnee  the  piTsouilli'ulitinti  of  tiud'd  attril 
deTrlopmente,  and  nianireAlutions.  as  "  I'owers,"  "  Inlelti^n^ 
"AogcV  *'Einft»atiunB;"  through  which  Und  the  vraouls' ^ 
viltj  Id  hlniself,  mau  could  plooe  hioitfclf  in  oumuiuuiun  with  i 

The  various  mnVs  luid  orders  of  mythieal  beings  Imn^i*^' 
Poraiaos,  Indians.  Kgyptiuns,  ur  Etruri;tn»,  lu  prvtidc  otn 
various  dejwrtmenta  of  natare,  hud  each  lija  sliore  in  a  aAeat . 


KXTGQT  or  THE  SW,  OR  PRINCE  ADEPT, 


658 


tiring  m»a  into  cloEer  opprosimation  to  tho  Deity;  they  eventu- 
ally gnre  way  onl^  befoK  ttn  iinalo^oae  though  Icsa  pictiireeque 
■ymbolifin ;  ami  tlic  Dcilk'9  ami  na-nioiig  of  Oiwc*  am!  Rome 
verc  perpctiiutod  with  mil^  n  ctiniigo  uf  iiitini's,  wlicn  Ihuir  offices 
were  transferreJ  to  Saints  mid  Martyre.  The  aiteniptJ  by  which 
n-aann  Iiiwl  ft)nii'Miiie.'*  ciitti-avortd  rospan  tlie  iintiimwii  hyalirklge 
of  metaphysics,  Biich  as  thv  i<K'alietic  systoois  of  Korutisti.'-r,  Pytliu- 
goras.  or  Plato,  were  only  &  more  refined  form  of  the  poetical  illa- 
■ioni  whirh  wtisliod  llio  vtilgnr;  iind  miiii  Plitl  Iiioked  hat>k  with 
Itrnging  to  the  lost  goldfn  iigi*,  uittii  liiii  ant-f^sturs  ciinimiiiu-il  face 
to  flice  with  the  Ood.s:  itnd  Imped  tliut,by  propitiating  Hfavi-n,  ho 
Blight  sCTplfratc  the  renewal  of  it  in  the  iehmds  of  the  Kur  \Ve.Ht. 
under  the  freplrr  of  Knuics,  or  in  a  cviUruliziitiim  oT  pntitiral 
power  At  Jrrniakm.  Ilie  «n^'cr  hope  oi-crciime  even  th«  tc-rrom  of 
tho  gmve ;  for  l!ie  Pivirc  itftw^r  was  ns  iiitiniU'  lu  human  expoct*- 
tion,  niid  tht-  K^yjitian,  duly  (-»*i'piii(!hrud  iu  the  Lyb'ian  Ciitu- 
ttomba,  was  siipposi'd  to  bi*  already  on  his  way  to  the  Fortunate 
AlKtdi-fl  uudiT  tho  guidance  of  Ilemics,  there  to  ohtAJii  a  perfwi 
lUfociuliun  uiid  rfiiiiion  with  his  Ood. 

It^inrDilHTiiig  what,  we  have  already  said  elsewhere  in  ^ega^l  to 
Uwold  idLiuj  concerning  thv  Deity,  and  i-ept-utiii;,'  it  tit  little  as 
poMiMc,  I'.-t  us  onro  niorfjuil  nurtwlits  in  eonininniou  with  the 
Ancient  poetic  mid  phihuwiphic  mind,  ft»d  endeavor  to  loam  of  it 
vhatit  thonglil.  and  Inm*  it  Nolv^d  the  grvftt  pmhlemg  that  have 
wer  toruired  the  hnman  inUdlect. 

Thf  division  (if  the  Kinit  and  Buprcmo  Canae  into  two  parts, 
«««  Acfivf  and  the  otlier  Pft)-aiv(.%  the  Universe  Agent  and  Patient, 
V  dke  h^rmitphroditip  (lixl-WuHd,  is  one  of  the  most  ancient  and 
vidf^iruul  dogmas  of  philosophy  or  natural  theology.  Almost 
e»n)-  ancient  people  gave  it  a  place  in  their  worship,  iheir  Wyste- 
tVi.  Hiid  (hi-ir  ceri-mynie*. 

Ocellus  Lncanns,  who  aeoms  to  have  lived  shortly  after  PytW 
p(iM <ipinioil  \m  School  in  Italy,  five  or  six  hondrt-d  y^arg  bcforo 
W  "rj.  and  in  the  time  of  Solon,  Thales,  and  the  other  Sages 
*ho  Iwd  studied  in  ihe  Sciiools  of  Kgypt.  not  only  recognises  the 
^temitT  of  the  t'liiverse,  »nd  it^  divine  chamcterasan  unprodn<»d 
*^  iiid<~8lnictible  bfing.  bill  also  the  distinclion  of  Aetire  and 
*'*!«vp  cftiiscB  in  whal  he  terms  tlw  Gnmd  Whole,  or  the  single 
'"^maphnidilic  Uciitp  that  coniprohcnda  all  (■xiatenws,  ad  well 
^m  ai  t'ffceU ;  njid  which  is  a  nysUni  rcgtilarly  ordcnxl,  |)erfecl 


S64 


UORA-LS  AKD  DOOMA. 


wid  complct?,  of  all  Xftturi's,  Be  well  apprcliontled  th»  diviAii 
line  tliut  e»{)urat«8  existence  cterniillj'  tlio  same,  trom  that  viw 
vUfriia]\y  cliuugea ;  the  iialure  uf  cok-stisl  rrum  tliiiL  ur  terrai 
butliL'M,  Llml  or  cu)i8t-8  fiMin  that  of  «fri>ct«,  thai  wiiicli  I9  fnMti  llat 
wbicli  only  bccoues, — »  distinction  tliul  nalorulljr  straok  txerf 
thinking  man. 

W«  sli&li  not  quote  bis  lan^agc  at  fall  leoglh.  The  bua< 
bodies,  he  Uiought,  are  lir«t  ttiid  most  iiuble  ;  tbey  move  of 
ei>1rp!i,  and  ever  revolre,  witlnuit  Hmng*'  of  rorm  or  t^iwticA. 
wuUt,  curtli.  uiid  air  clmugi-iiict-i^aiilly  mid  coniitumlW,  nut  {i 
but  titrin.  Then,  as  iu  tlie  Uuivcrdv  tbcrc  are  gcuenilion  and 
of  {feneration,— aa  geueitktiou  is  nberv  tbt-rc  aire  clmn^'C  und 
placement  of  parts,  and  caaaa  ulicre  Ltioiv  iti  itubiliiy  of  lut 
vvid^ntly  it  belnngB  to  wliat  is  the  cause  of  ^neralinn,  tu  tnon 
and  to  act,  and  to  the  n^tnpiont,  to  Iv  niiide  and  moved,  la  km 
view,  everything  above  the  Momt  waa  the.  biibiiation  of  the  G' 
all  below,  that  of  1^'aturc  and  dieeord ;  ihi»  operalea  dinol 
of  things  made ;  thai,  production  of  IhoEc  that  are  being 
As  the  Tovld  is  uu produced  and  indestructible,  as  it  hwi  no 
ning,  and  will  haTe  no  end,  oecessurjly  the  principle  that  oftnin 
generutiou  in  nnothiir  ihuii  it£elC|  uiid  that  which  opernlMitvi 
itw^lf.  littTe  co-existed. 

The  former  is  all  above  the  moon,  and  especially  Iht  ma: 
latter  h  the  subliinai-y  world.     Of  thc^  two  parts,  one  nctiic, 
other  passive^OLc  di^iIlt■  uud  always  the  sami*,  the  other 
and  ever  changitig,  all  that  we  call  the  "  vorld  "  or  *"  imtvcfw'ii 
composed. 

These  aocordcd  with  (ho  principles  of  the  Egyptian  plitlonfti^ 
which  held  that  tnaii  and  the  anininla  had  ulwar«  existed  logclhtf 
with  the  world ;  that  the;  were  itd  effects,  eternal  like  itxir.  Tb 
ebiefdivibii^ns  uf  nature  into  active  and  passive  culis>rSi  tHijtff 
of  generation  and  dcst  motion,  and  the  concarrence  of  the  t<N 
great  principles,  heavut)  and  earth,  uniting  to  furni  all  tbt»f:i.*fl> 
accoi'ding  to  Ocellitg,  always  eoDtintie  to  exisu  "  Suoiigb,"  b 
concludes,  "as  to  the  universe,  the  gerienilioiii  and  denlracli 
cBVcted  in  it,  the  mode  in  which  it  now  exisla,  the  mode  )D  « 
it  will  ever  exist,  by  the  eternal  qualities  of  the  two  principh*, 
always  moving,  the  other  always  moved;  ooe  alwajs  jwnnu^ 
the  othiT  always  j/vivmed," 

Such  is  H  brief  summary  oi  the  doctrine  of  this  philiM>]>Mi 


KirionT  OP  THC  BDK,   OR   .  QIKirit   ADEPT. 


«I»9 


Work  is  <>n(<  of  Ihc  moDt  snwnt  that  liavc  stirrivMl  to  aa. 
The  subject  on  wliioli  he  Ircatfd  occupied  in  hi*  timp  all  iiiwi'a 
linds:  lh«  poets  sung  of  cusniDgniiieH  uiid  itiet>gotii<>f,  mid  the 
lUowphera  wrote  treatises  on  the  Iiirlfi  of  tlie  wnrld  and  tba 
c)(.'iui-iil«  of  its  ooni|)osition.  The  coEmo^uny  uf  ihe  Ilvltrewi^ 
Iribiilod  to  Mosea  ;  lliot  of  the  Plia-niviiins,  iiscrilxxl  to  Sancho- 
ithun ;  tliftt  of  Mie  Greeks,  Cumpoe«d  by  Hi'Siod ;  lliat  of  tlio 
rptitiue,  L))C  Atlantis,  and  tlio  Crt-tuiie,  |>reeorved  li}'  Diodoriw 
cuius;  Oio  rmgrnuuts  of  itiotlifotogj  orOr|)hen%  dividcil  nmoog 
IflVivnt  wrilorss;  th*-  books  of  the  Persians,  or  their  Buuuduhvsb  ; 
llii>«p  nf  the  ElinclQs  ;  the  tnuIitioiiH  of  the  Chinese  und  the  p(>o|)lf 
nf  Maru^^ir;  Uio  coanif <goii ic  ciiuiit.8  nhirii  Virgil  putfi  in  the 
Jm>utU  of  ]ut>as  at  Ctirtliage;  and  those  of  tlie  old  Sileuus,  the 
first  bovk  of  the  Jk-tiimor]thoa«8  of  Ovid  j  «I1  testify  lu  (ho  nn- 
ti'jritty  mid  luiivoroalily  of  lhc«e  Octions  as  to  Ihe  origin  of  the 
(urld  and  Us  cjiusvs. 

lAt  thu  hvud  of  thu  crumps  of  nature,  heaven  aiid  earth  wero 
"plactd :  and  iIk-  most  a))|iarfDl  purts  of  wirli,  ilic  suu.  the  oiooii, 
lixcd  stitrs  mid  plain'l^,  und,  uboT«  nil,  Lht;  sudioc,  uiiiong  thu 
tipe  catisee  of  ^reuc-raiivn ;  and  unioug  the  fvt*«n<«,  the  aeveml 
pmentu.  Th^so  caas^'a  were  not  onlv  cliutiod  in  the  pro^v^tiive 
K-r  of  th(>ir  euergy,  heaven  niid  parlh  huading  iho  ruapecLive 
VttU,  hut  dUtiiicl  jiexea  were  in  some  Kort  assigned  to  Ihem,  and 
iroctt'riatiL-j  analogous  to  the  made  in  which  they  concur  in 
kiriTsal  gL-iicratiou. 

IfTlie  doctrine  of  Ocellus  wm  the  gcnural  doclrine  everyn'here,  it 

Murally  occurring  lo  all  t^  niflkc  tho  sumo  disiiiiPlion.    The 

f-piiniiK  did  ao,  in  seleotin^  ihoso  aiiininU  in  which  they  rccog- 

ed  thfse  urahlpnuuic  (|»alitio8,  in  ordvr  to  eyinbotize  Die  donbia 

of  the  uniTcrse.    Their  Ood  Knkpii,  oni  of  whow  month 

ltd   the  Orphic  vgg,  whence  the  author  of  ihe  Cleniriitine 

RcROgnitintus  makes  a  hermaphroditic  figure  to  emerge,  uniting  io 

•If  th>_-  two  priiieiplee  whereof  lu<av(-ii  uiiil  the  earth  are  forma, 

1(1  wiiicb  cuter  into  the  organization  of  all  beings  which  the 

irons  tod  the  earth  engender  by  their  conconrte,  furnishes 

■  T  eniblitm  of  Ihe  double  power,  active  and  pusnive,  which 

urientB  «»w  in  the  universe,  and  uliich  tln-y  syinboliaeil  by 

^le  r^g.    Or|)Iu^u%  who  studied   iu  £g.vpt,  borrowed   from  the 

■  '      ■ 'ijianfl  of  that  country  the  niyfiteriona  forms  under  wbieh  the 


656  MORALS   AND   DOGHA. 

egg,  with  its  divisioa  into  two  parts  or  causes  figured  by  the  her 
mapbroditic  being  that  issued  from  it,  and  whereof  heaven  and 
earth  are  composed. 

The  Brahmins  of  India  pxprossed  the  same  cosmogonic  ides  by 
a  statue,  representative  of  the  universe,  uniting  in  itself  bothseies. 
The  male  sex  offered  an  image  of  the  sun,  centre  of  the  active 
principle,  and  the  female  sex  that  of  the  moon,  at  the  sphere 
whereof,  proceeding  downward,  the  passive  portion  of  natan; 
begins.  The  Lingam,  unto  the  present  day  revered  in  the  Indian 
temples,  being  but  the  conjunction  of  the  organs  of  generation  of 
the  two  sexes,  was  an  emblem  of  the  same.  The  Hindiis  hsTe 
ever  had  the  greatest  veneration  for  this  symbol  of  ever-reprodae- 
tive  natnre.  The  Greeks  consecrated  the  same  symbols  of  uni- 
versal frnitfulness  in  their  mysteries ;  and  they  were  exhibited  in 
the  sanctuaries  of  Eleusis.  They  appear  among  the  scnlptnred 
ornaments  of  all  the  Indian  temples.  Tertullian  accnses  the 
Valentinians  of  having  adopted  the  custom  of  venerating  them; 
a  cnstom,  he  says,  introduced  by  Melampus  from  Egypt  into 
Greece.  The  Egyptians  consecrated  the  Phallus  in  the  Mysteriei 
of  Osiris  and  Isis,  as  we  learn  from  Plutarch  and  Diodoma  Sicn- 
lus ;  and  the  latter  assures  us  that  these  emblems  were  not  conse- 
crated by  the  Efryptians  alone,  but  by  every  people.  They  certainlj 
were  so  among  the  Persians  and  Assyrians:  and  they  were  regarded 
everywhere  as  symbolic  of  the  goiicrative  and  productive  powers 
of  all  aniniuted  beings.  In  those  early  ages,  the  woriis  of  Nator* 
and  all  her  agents  were  sacred  like  herself. 

For  the  union  of  Xatiire  with  herself  is  a  chaste  marriage,  ot 
which  the  union  of  man  and  woman  was  a  natural  image,  an^ 
their  organs  were  an  expressive  emblem  of  the  double  energy 
which  manifests  itself  in  Heaven  and  Earth  uniting  together    '^''" 
jiroduce  all  beings.     "The  Heavens,"  says  Plutarch,  " seemed       ^'^ 
men  to  fulfill  the  functions  of  falher,  and  the  Earth  of  moth  ^^ 
The  former  impregnated  the  earth  with  its  fertilizing  rains,  a^^ 
the  earth,  receiving  them,  became  fruitful  and  brought  fortK"^ 
Heaven,  which  covers  and  embraces  the  earth  everywhere,  is  h  -^ 
potent  spouse,  uniting  himself  to  her  to  make  Jier  fruitful,  witho'     ■* 
which  she  would  langnish  in  everlasting  sterility,  buried  in  tW  ' 
shades  of  chaos  and  of  night     Their  nnion  is  their  marring*'^ 
their  productions  or  parts  are  their  children.     The  skies  are  o*"  * 
Father,  and  Nature  the  great  Mother  of  as  all. 


KSIQHT  Oe  TSS  SUS,  OR   TKIKCI!   ADXFT. 


657 


jis  idetk  wag  not  tbe  dogma  of  a  single  sect,  bat  Uie  gt^neral 
opinion  of  all    the  Sages.    "Natnre  vas  divided,"  says  Ciopro, 
"  io(<»  two  ports,  one  Bctive,  and  lite  otlipr  that  eubmitted  itflelf  to 
this  action,  wUich  it  receivetl,  and  wbicli  modified  it.    The  formpr 
wa£  deumed  to  Iw  a  Forc«?,  and  the  latter  the  mntfriiil  on  which 
Uial  Forct?  Merl«d  iisflf."    Macrubitia  repeated  altnoHt  literaUj 
tl]«  doctriDii  uf  OcL-llus.     Aristutle  termed  the  earth  thu  ti'uitral 
mother^  ooviroucd  on  all  Aides  h\  the  nir.     Above  it  wn»  UcaTen, 
the  dwellinx*]'!^*  ^f  ^'"^  (Jmla  and  tbi;  divine  stare,  ita  onbatancc 
vUivr.  uru  tia-  iutx-aiiuntly  moving  in  circks,  divine  and  incorrupt- 
ible, und  eahjectto  Doclmngc.    Iklovit,  naturv,  and  the  clement^ 
JKtuble  tind  acted  on,  corrnptiblo  and  mortiil. 
^Kym'siuii  said  that  gent^ruttous  u't>re  clfectcd  in  the  portions  of 
^m  nnivrrsc  which  we  inhabit;  while  the  vaosc  or  generatioDa 
^Sdod  in  the  purlimis  above  ns,  whence  descend  to  ns  the  germs 
|Of  the    efloctfi  produced    hert-  below.      Proclns    and  Rimpliciua 
Htmcd  Ilt^vrn  tbc  Active  Caaee  and  Father,  relalivel;  to  the 
(•rth.    The  former  «iv*  that  the  AVorld  or  the  Wliole  i^  a  single 
Aniinnl ;  what  is  dune  tn  it,  U  done  Ifjf  H  \  the  tame  World  aclif, 
and  aet*  upon  ittcif.    He  divides  it  into  "  Heaven  '  and  "  Qenerft- 
linn."    til  tlie  fomier,  he  saje,  ar*-  platvd  and  armnged  the  eonser- 
rative  cansfs  of  generation.  ^upt-rinlL'udcd  \i^  tlie  Gt-nii  and  tiods. 
Die  JIartJi,  or  Rhea,  a^ioiated  ever  wilh  Saturn  in  prodnctloHi  ia 
mother  or  the  effecls  of  which  HcaYeii  is  Vatht-r;  the  «on»b  or 
>[n  that  receives  the  fertilizing  incrjry  of  the  God  that  engen- 
1  BgM.    The  great  work  of  gent-rution  n  operated,  he  gays,  pri- 
irily  tiv  the  aclion  of  the  Sun,  and  si-oondiiriiy  by  thiit  of  the 
AliMin,  so  that  the  Snn  i«  the  primiliTe  source  of  this  enerj^,  aa 

tier  and  chief  of  Llic  male  Uuda  that  form  hia  court.     He  fol> 
a  (he  iielion  of  (he  mule  and  fomalu  ;irIuoii>1c'S  thmugli  all  the 
■tiuna  and  divisiuua  uf  nature,  ottribiuiug  to  Uie   fonuer  the 
(in  of  Btabilitj-  and   identity,  to  t-lic  Utter,  that  of  divowity 
mobility.     Heaven  ii  to  the  rarth,  lie  wii-s,  as  the  male  to  (:ho 
Er. — jjif,     !(-  jg  (|„.  iii„vvi!ienta  of  the  Ileavenis  tliiit,  by  Iheir  revolii- 
1^  fiimisb  the  aeminal  inDi(emenl«  and  foroea,  whoM  emanatiou^ 
ivnl  by  the  earth,  make  it.  frnitfiil,  and  cnnse  it  to  produce 
iimal«  and  plants  of  every  kiad. 

Chilo  Hiye  that  Mosea  recngniited  this  doeLi-itie  of  two  cauacfli 
tive  and  passive ;  but  made  the  former  to  reside  ia  the  Uiod  or 
zenoQ  external  to  matter. 


658  KOBAU  AND  DOQXA. 

The  ancient  astrologers  diyidcd  the  twelve  aigns  of  the  Zodiac  :^x 
into  six  male  and  six  female,  and  assigned  them  to  six  male  and  »^ 
■iz  female  Great  Qods.  Ileaven  and  Earth,  or  Ouranos  and  Ghe,  .^  ^ 
were  among  most  ancient  nations,  the  flrstand  most  ancient  DiTipi—  .  j. 
tics.  We  find  them  in  the  Phoenician  history  of  Sanchoniathon,  and-g^ 
in  the  Grecian  Genealogy  of  the  Gods  given  by  Hesiod.  Everywlifi 
they  marry,  and  by  their  union  produce  the  later  Gods.  *'In  tlit 
beginning,"  says  Apollodorus,  "  Ouranos  or  the  Heavens  was  Tjinfc  »l 
of  all  the  Universe :  be  took  to  wife  GhS  or  the  earth,  and  had  h^  ^  t 
her  many  children."  They  were  the  first  Gods  of  the  Cretans,  aoir  -jj 
under  other  names,  of  the  Armenians,  as  we  learn  from  Beroaus.  '  , 
and  of  Fanchaia,  an  island  South  of  Arabia,  as  we  learn  froo  ^ 
fiuhemerus.  Orpheus  made  the  Divinity,  or  the  "Great  Whole,'  " 
male  and  female,  because,  he  said,  it  could  produce  nothing,  anlcLar-  n 
it  united  in  itself  the  productive  force  of  both  sexes.  He  calle<^^ 
Heaven  Panqenetor,  the  Father  of  all  things,  most  ancient  of 
Beings,  beginning  and  end  of  all,  containing  in  Himself  the  incor- 
raptible  and  unwearying  force  of  Necessity. 

The  same  idea  obtained  in  the  rude  North  of  Europe.  The 
Scythians  made  the  earth  to  be  the  wife  of  Jupiter ;  and  the 
Germans  adored  her  under  the  name  of  Herta.  The  Celts  wor 
ihippod  the  Ueavena  and  the  Earth,  and  said  that  without  the 
former  the  lalter  would  be  sterile,  and  that  their  marriage  produceiE^ 

all  things.     The  Scandinavians    acknowledged    Bob  or  the  Hea- * 

vens,  and  gave  Fuktitu,  his  son,  the  Earth  as  his  wife.     Olau^^  * 
Rudheck  adds,  that  their  ancestors  were  persuaded  that  Heavei^rr^i 
iDtcrniarried  with  the  Earth,  and    thus  uniting  his  forces  witl^:^^ 
hers, produced  uaimals  and  plants.     This  marriage  of  Heaven  aniK^-^" 
Eartli  produced  the  AzKS,  Genii  famous  in  the  theology  of  th^^^*"  -** 
North.     In  the  theology  of  the  Phrygians  and  Lydians,  the  AsiK  ^*' 
were  born  of  the  marriage  of  the  Supreme  God  with  the  Eartii^      *' 
and  Firmicus  informs  us  that  the  Phrygians  attributed  to  the^^  -*** 
Earth  supremacy  over  the  other  elements,  and  considered  her  thefc^  -*^^ 
Great  Mother  of  all  things. 

Virgil  sings  the  impregnation  of  the  joyous  earth,  by  the  Ether,.."*^  '' 
its  spouse,  that  descends  upon  its  bosom,  fertilizing  it  with  rains — ^*  ■"* 
Columella  sings  the  loves  of  Nature  and  her  marriage  with  Heaven,*-*^ -" 
annually  consummated  at  the  sweet  Spring-time.  He  describes ^s.'^® 
the  Spirit  of  Life,  the  soul  that  auimates  the  world,  fired  with  the-«^^  " 
passion  of  Love,  uniting  with  Nature  and  itself,  itself  a  part  of     ~^^ 


^ 


Kxioirr  OT  TUi  8Uir»  ok  fukcb  adbft. 

Nattim  rind  rilHng  ite  ovq  bosom  with  nevr  prcNlu«t(ons.  Thn 
union  of  the  iinivors^  with  itsotf,  tliis  mtit-nal  action  of  tvo  scxci^ 
])«  icraiB  "  Uie  gpcot  Si>cret3  of  Nature,"  "^the  Mjsusrics  of  liic 
ITaion  of  n(?»vt>n  with  E&rth,  imag«»l  la  lb«  Sacred  Mysterivs  of 
Alvii  uiid  Tlacchn!.'' 

Vurro  (rlla  ns  that  the  great  Divinities  adored  at  .Samoihrnce  were 
tJiti  Uciivj-nii  nod  the  Enrlh,  oonaiileM-d  as  Fire*  Ciiiieea  or  Primal 
Gode,  uud  as  mule  itnd  reniule  u^uts,  ouc  bciiriiig  to  llt«  otiier  the 
tvliitionf  that  tho  Soul  nnd  Princtiile  of  Mo\-<*aicnt  hear  to  the 
boiljr  or  the  niatUT  tliut  r<>cciT«9  tliem.  Tha^  vera  the  Gods 
rovered  in  lli«  Hyft^'rirs  of  tbnt  Island,  as  thrj  w<-n<  in  tlie  orgiei 
of  Pfaoeiticiit. 
Evprywhci-M  the  fiacrcJ  liody  of  Natnre  iras  covered  with  the 
1  of  nlle^>ry,  which  ranceuled  it  from  t)iv  iirofane,  and  allowed 
it  to  W  fcvo  only  bj  the  sage  who  thouglit  it  worthy  to  be  the 
'tit  of  liig  study  and  investigation.  She  nhovi'eil  licreelf  to  (hoH 
ly  who  loi'i.'d  hi;r  iu  spirit  and  iu  tmth,  and  she  abandoned  the 
Indiffcrviii  and  cuivIfM  lo  i-rror  and  to  iguiirance.  "The  Saga 
uf  Orwcc,'*  saya  Paunania*.  '•  never  wrote  olberwiee  than  in  on 
I  eDigniarical  nwnntT,  never  naturally  and  directly."  "  Nat  ore," 
Mhpi  Salliivt  the  I'Uilotti|)lier,  "ithoiild  W  ttutig  only  iu  a  lan^nuge 
^■bftt  imiUitetj  the  Kcrvcy  '^f  her  proceeeee  and  ojKratiuntf.  Khe  is 
BperKlf  an  tnigma.  We  soe  only  bodies  in  moremcnc;  ihe  forcd 
^aod  *jiriTig8  that  move  them  are  hidden  from  ns."  The  pocla 
inipired  bj  the  Ziirinity,  the  wisest  philosophers,  all  the  iheolo- 
j  gjoiu,  the  chiefs  of  Uic  initiations  and  myxteries,  even  the  goda 
I  Bttzring  tJieir  oniHex,  hi*Yc  borrowed  the  figurative  langnage  of 
aOegorT.  "The  Dgyptiaui,"  enye  I'l-oeliis,  "  pivfi-rrud  tliat  mode 
i  t>f  teaching,  and  epuke  uf  the  great  MCn-ts  of  Nature,  only  la 
^K^thvdi>gienl  enigmais."  The  tl rmnoeopli islg  of  India  and 
Vhe  Druids  of  Gaul  lent  to  teience  the  sumo  enigmatic  lan- 
guage, uid  in  the  same  style  wrote  the  Ilierophantfl  of  Ph(ft- 
□icia. 

The  division  of  things  into  the  acti-ve  and  Hie  paasire  cnuae 
IokIs  to  that  of  Uie  two  Pi-iociplM  of  Light  and  Darkness,  cou- 
^■pcted  ^vith  and  corresponding  with  it.  i'or  Light  comee  from  the 
■Vuicrenl  giihstunve  that  eomposes  the  active  enuiv,  and  darkne«s 
'  from  enrtl)  or  tbe  gross  mutter  which  oomposus  the  poBslTe  causa. 
Id  rteiind,  the  KarLh,by  itx  union  with  Tartarus,  eiigendei  a  Tyjihon, 
ief  uf  the  i^uwcra  or  Geuii  of  Darkneas.    Bat  it  uultea  itself 


\ 


660  KORAU  AKD  DOBMA. 

with  the  Ether  or  Onranos,  when  it  engenders  the  Goda  of  Oljm- 
pas,  or  the  Stars,  children  of  Starry  Ouranos. 

Light  was  the  first  Divinity  worshipped  by  men.  To  it  they  owed 
the  brilliaut  spectacle  of  Nature.  It  seems  an  emanation  from  the 
Creator  of  all  things,  making  known  to  our  senses  the  universe 
which  darkness  hides  from  our  eyes,  and,  as  it  were,  giving  it  exiat- 
euce.  Darkness,  as  it  were,  reduces  all  nature  again  to  nothing- 
ness, and  almost  entirely  annihilates  man. 

Naturally,  therefore,  two  substances  of  opposite  natures  were 
imagined,  to  each  of  which  tlie  world  was  in  turn  subjected,  one 
contributing  to  its  felicity  aud  the  otiier  to  its  misfortune.    Light 
multiplied  its  enjoyments;  Darkness  despoiled  it  of   them;  th 
former  was  its  friend,  the  latter  its  enemy.     To  one  all  good  wag^  t 
attributed;  to  the  other  all  evil;  aud  thus  the  words  "Light"  and 
"Good"  became   synonymous,  and    the  words  " Darkness "  anc 
"Evil."    It  seeming  that  Good  and  Evil  could  not  flow  from  one 
aud  the  same  source,  any  more  than  could  Light  and  Darkness—- 
men  naturally  imagined  two    Causes  or   Principles,  of  differeniW    t 
naturL's  and  opposite  in  their  effects,  one  of  which  shed  Light  and 
Good,  and  the  other  Darkness  and  Evil,  on  the  nuiverse. 

This  distinction  of  the  two  Principles  was  admitted  in  all  the 
Theologies,  and  formed  one  of  the  principal  bases  of  all  religions 
It  entered  us  a  primary  element  into  the  sacred  fables,  the  cosmog- 
onies iiud  the  mysteries  of  antiquity.     "  We  are  not  to  suppose,''^ 
says  Pluturch,  "  that  the  Principles  of  the  Universe  are  inanimate:^^"* 
bodies,  as  Democritus  and  Epicurus  thought;  nor  that  a  matter^Kir 
devoid  of  qualities  is  organized  and  arranged  by  a  single  Beason^r  ■> 
or  Providence,  Sovereign  over  all  tilings,  as  the  Stoics  held  ;  for  iC*  -''■ 
is  not  possible  that  a  single  Being,  good  or  evil,  is  the  cause  of  all^  ^  ' 
inasmuch  as  God  can  in  nowise  be  the  cause  of  any  evil.     Th^^  *^ 
harmony  of  the  universe  is  a  combination  of  contraries,  like  tbis*  ^^ 
strings  of  a  lyre,  or  that  of  a  bow,  which  alternately  is  stretchett-^* ^ 
and  relaxed."    "The  good,"  says  Euripides,  "is  never  separate^^*" 
from  the  Evil.    The  two  must  mingle,  that  all  may  go  well."    AutC^  *" 
this  opinion  as  to  the  two  Principles,  continues  Plutarch,  "  is  thaW  .^^ 
of  all  antiquity.    From  the  Theologians  and  Legislators  it  pa8se<t>'*^ 
to  the  Poets  and  Philosophers.     Its  author  is  unknown;  but  th^* -*^'^ 
opinion  itself  is  established  by  the  traditions  of  the  whole  humuEC*^  -" 
race,  and  consecrated  in  the  mysteries  and  sacrifices  both  of  tb<=^  *'' 
Greeks  and  Barbarians,  wherein  was  recognized  the  dogma  o^K^  ' 


/ 


ENIQUT  OF  TOB  SUN,  OR  fRlKCE   AOKPT. 


661 


oppuaing  principles  in  tiiitarc,  whiuti,  by  their  coiitmriuly.  piuJaoo 

tlio  iiiixtuniof  ^'Dod  sad  evil    Wc  muatoJmit  twuutiDtmrj  uituscs, 

two  o[t|Hi£iug  puffcre,  wbici)  lt»ti,i,  uiiv  tu  tbi>  ri^bt  and   tliiiutlicr 

to  the  Ivfi,  ikud  thus  control  oar  life,  as  tlicj  do  ibo  gublonarj 

world,  vbitib  U  tbcrvfurt'  fiiiliji'Ct  to  &o  many  cbiuigea  uiiil  in-oga- 

l^taitU'S  of  ei*LTy  kimU    For  if  tiicru  ciin  bu  itu  vQi-trt  wiEbotit  a 

^Ku«-r  and  if  liie  Guod  cuunol  be  Oit;  cause  of  the  Kvil,  it  is  abso- 

^Bloly  ucccMury  that  there  aliuiilti  bu  a  citiue  Tur  the  Kvil,  us  tlicrc 

^?  one  fur  ibe  Good.*'     Tiiid  dix-lriBe.  he  ndUa,  has  been  generally 

^niwivcd  umuug  laost  uultuusi  and  ecpuciiiUy  by  tbuee  who  bavu 

^■d  the  gn^tojit  repuiuUou  for  wisdom.    All  haw  admitted  two 

^Btls,  wUli  (lllVcri'tit  uci-uputioiii^  uiiv  miikiti^  the  goud  uud  lb« 

^Bler  Lbuv\il  futiiid  iu  iialuru.     Tliw  furiiuT  Uatt  bevii  Btyled  "God," 

thu  lutter  "  Demyo."    The  Pc*rsiuu8,  or  ZoixkuUt,  imiiu'd  lh«  former 

l^btuiud  uud  ihi:  ItitU-r  AliHiiiiiu  :  of  wbuiu  Llit-y  lutiil  one  nus  uf 

|Kg   uulure  of  Ltj^lil,  lite  ullu-r  ul'  that  uf  lJarkiii-83.     The  l^yp- 

tiaiie  called  th«  (orxucr  Osiria,  uud  tlie  lattei'  Typhoa,  ItU  eternal 

tmy. 

?\k  Hebrews,  aL  leiint  after  ^cir  n<turn  fn>ui  the  Persian  uap> 

ity,  had  their  good  Di'ity,  anil  the  Bevil,  a  bgid  uud  niallciuUH 

irit,  evtr  opixuiiig  Uud,  and  Chief  uf  the  Aiigi-Is  uf  Miirkncss, 

tOod  vaa  uf  iboae  of  LlghL    The  Mord"Sul«H  "  nK'Uit&,  in  Uo- 

i\r,  eimply,  "  Thu  Advvrtury." 

Tbo  Cliuldeans,  Plutarch  eaye,  bad  th^-ir  good  and  evil  star^. 
GrL'4>k8  bad  lhi;ir  JiipiU-r  and  l'liil<^  iuid  tbrir  l^iaiuisuud 
to  whom  w^re  assigned  the  attributos  o^  the  Serpenr.  vltlt 
tlch  Pinto  or  SenijiU  wiiii  encirrled,  tiiid  llie  sI]a{H'  wbcrctjf  was 
imwi  by  Typhun,  Abrimtiii,  and  tbc  ikitan  of  the  Hebrews. 
fory  ^K-oplL-  had  (ioraothiiig  oquiTulctit  to  Lhiu. 
'The  Pvople  of  I'cgu  bulicve  iu  two  I'riuciples,  ono  author  of 
.  Uood  and  liio  other  of  Evil,  and  strive  to  propitiat*  ili«  lalt^r, 
^■iltf  they  think  it  nuedk-M  to  wofdhip  the  former,  as  he  is  iaca- 
^Kble  of  doing  evil.  The  p(*op1b  of  Java,  of  the  Moluccas,  of  Iho 
Uiold  L'oa^t,  tlic  llotlcutot^  the  jH-ojiio  of  Teiicriflc  and  Madagtut- 
Ti  and  the  Savage  Tribes  of  America,  all  worship  and  strive  to 
brt  the  anger  and  propitiate  the  goud-will  of  Uic  HvilSpiiif. 
tut  muoiig  the  Greeks,  Egyptians,  ChaldcaOf,  Persiuna,  and 
ffmaif  tbo  duotrinu  uf  the  two  Priuoipli<tt  formed  u  complete 
regiiLtrly  arranged  ibeulogictU  system.  It  was  the  batiis  uf  tliu 
.gii>u  uf  the  Uagi  and  of  i^gypt.    The  author  of  an  audeut 


661!  MOKAU   kVD  DOGHl^ 

work,  attributed  to  Origen,  says  that  Pythagoras  learned  from 
Zarastlia,  a  Magus  at  Babylon  (the  same,  perhaps,  as  ZerdosbtiV 
Zoroaster),  that  there  are  two  principles  of  all  things,  whereof  one 
is  the  father  and  the  other  the  mother;  the  former,  Light,  and 
the  latter.  Darkness.  Pythagoras  thought  that  the  Dependenciei 
on  Light  were  warmth,  dryness,  lightness,  swiftness  ;  and  thojeon 
Darkness,  cold,  wet,  weight,  and  slowness;  and  that  the  irorld 
derived  its  existence  from  these  two  principles,  as  from  the  nuW 
and  the  female.  According  to  Porphyry,  he  conceiyed  two  oppi* 
ing  powers,  one  good,  which  he  termed  TTnity,  the  Light,  Bight, 
the  Equal,  the  Stable,  the  Straight;  the  other  evil,  which  be 
termed  Binary,  Darkness,  the  Left,  the  Unequal,  the  Unstable,  the 
Crooked.  These  ideas  he  received  from  the  Orientals,  for  lie 
dwelt  twelve  years  at  Babylon,  studying  with  the  Magi.  VMro 
says  he  recognized  two  Principles  of  uU  things, — the  Finite  vcA 
the  Infinite,  Good  and  Evil,  LlTe  and  Death,  Day  and  Night. 
White  he  thought  was  of  the  nature  of  the  Good  Principle,  mil 
Black  of  that  of  the  Evil ;  that  Light  and  Darkness,  Heat  and 
Cold,  the  Dry  and  the  Wet,  mingled  in  equal  proportions;  thrt 
Bummer  was  the  trinniph  of  heat,  and  winter  of  cold;  that  thri' 
equal  combination  produced  spring  and  autumn,  the  former  pro- 
ducing Verdure  and  favurahle  to  health,  and  the  Litter,  deteriorat- 
ing evL-rytliing,  giving  birth  to  maladies.  He  applied  the  sata^ 
idea  to  the  rising  and  st'tling  of  (he  sun;  and,  like  the  Magi,  liel*^* 
that  God  or  Ormiizd  in  the  body  resembled  light,  and  in  the  soa^ 
truth. 

Aristotle,  like  Pluto,  admitted  a  principle  of  Evil,  resident  i:^* 
matter  and  in  its  eternal  iiniK'rlection. 

The  IV-rsians  eaid  tliat  Urmuzd,  born  of  the  pure  Light,  an—" 
Ahriman,  born  of  darkness,  were  ever  at  war,     Ormuzd  produced" 
six  Gods,  Beneficence,  Truth,  Good  Order,  Wisdom,  Riches,  an^ 
Virtuous  Joy.     These  were  so  many  emanations  from  the  Gooc^ ' 
Principle,  so  many  blessings  bestowed  by  it  on  men.     Ahriman,  it* 
his   turn,  produced  six  Devs,  opponents  of  the  six  emanations  * 
from  Ormuzd.     Then  Ormuzd  made  himself  three  times  as  great  ■* 
as  before,  ascended  as  far  above  the  sun  as  the  sun   is  above  tb^  ■ 
earth,  and  adornc-d  the  Heavens  with  stars,  of  which  he  madt;^- 
Sirius  the  sentinel  or  advance-guard  :  that  he  then  created  twenty—^ 
four  other  Deities,  and  placed  them  iu  an  egg,  whore  Ahrimaic^ 
also  placed  twenty-four  others,  created  by  him,  who  broke  the  egg."3 


EKIOHT  OP  TBS  SVX,  OR  PRIKCS  ADEPT. 


66S 


■otlr 


80  iatepminglyd  Good  and  Evil.  Thpopompus  sdils  tlm(,  ao- 
krding  to  tlic>  Miigi.  fur  twu  utius  of  lliivu  thuuMiid  yean,  i>itoti 
of  llic  tvij  Priiicipl(>«  is  10  lio  bv  turud  victor  xnd  the  oLher  via- 
lislied;  iIr'Ii  fi>r  lIifm  tbousimd  moiv  for  rach  (lu-y  ure  to  con- 
id  Willi  each  oLlii;r.fucli  Oentroyinf;  rcciproculljr  tlivwurks  of  th« 
othvr;  AlU'r«l)i(:h  Alirimii  is  to  purisii,  uod  b)«D,  ircaring  traus- 
kiTQt  hodi^,  to  <'njoy  nnnttombl^  buppitirsa. 
'  The  iwflve  great  l>eit.i«-a  of  the  Pt-Tsinrm,  the  six  Amshinponds 
ntid  i>ix  DrTit.  mai'shnlled,  tli<?  fortnor  Qndpr  tbo  hiinnor  of  I<ig)it. 
id  tlic  liittvr  nuditr  tliat  of  Darkiioiis,  an-  the  twehc  Zodiadil 
18  or  Moiilliii ;  the  ax  m\in-me  signs,  or  tliosc  of  Light,  or  of 
;)ring  and  .Sunimi.r,  oomnn-iicing  with  Arifg,  iind  the  six  inrorior, 
Uurknc&e,  or  of  Autumn  and  Winter,  commtiiciu^  with  Libra, 
Smitwi  Time,  as  cinitrailietiiig:iiiBti<>d,  from  Timo  wiUiwiit  limile, 
'  £l«rnit_r,  is  Tiuio  eriutod  und  inc-i^nrL-d  bv  the  cclesiiul  n>volu- 
luns.  It  is  t-oni{iivlifiKlvd  iii  a  puriod  diiidt-d  into  twolvo  {tarts, 
^  «ach  aulxlirldi-d  into  a  thoiisaud  |Hirt«,  which  the  iVrsions  termed 
Thus  tho  oirck-  niiimitlly  traver^d  by  the  8un  vrna  divided 
hto  12,0*0  pa.ne,  or  each  ii^ii  into  3,000 :  mid  thus,  eacli  year,  (he 
iuoiplc  of  Light  aud  Cood  triuniphed  lor  3,t>00  years,  tliat  of 
ril  (irid  I'lirkiicM  for  3,ono,  mid  thoy  mntimlly  destn-ytU  raeh 
wt's  liilior^  fur  ti,O<>0, 4ir  3,000  fur  each  :  su  thut  llic  S^iidinc  VM 
lily  divided  between  theai.  And  aeconlingly  Ocellus  Lucnnns, 
llr  Disriplif  of  Prthagorns,  livid  that,  the  priricipid  cause  of  all 
iblnuary  efTvcw  resided  in  the  Zodiac,  Jind  that  fi-om  it  flowed 
lio  good  or  bad  inlltienoes  of  tho  plmiet^  that  n^volvod  then'Iti. 
The  Iwotity-four  good  aud  tWfiity-ffnir  evil  IVities,  ciidos-.-d  Ju 
m  Egg,  arw  tlie  forty-eight  coUtiti-llutioiis  of  the  ancient  s]»Iiere, 
luolly  divided  Uetwoeo  the  roulms  of  Light  Mnd  Darkness,  on  tbo 
incavily  of  the  et'le^iul  sphere  wliieli  u'as  npporl iioifd  umoiig 
llcni :  aud  whii.'b,  i-uulosiug  the  wurhl  nud  planets,  uas  the  my^ 
tic  and  siicred  egg  of  the  Uugl,  the  Indianei,  and  the  Egyptians,— 
■■^e  egg  timt  i^aiutl  from  the  niuttlh  vf  the  Goil  Kiieph,  thai  fig- 
^wvd  as  the  Ondiic  Kgg  in  the  llysteriee  of  Greece,  that  is^U\^ 
^^kmi  the  God  Cbntnung  of  the  Curesians,  and  f>oin  th?  Kg}7ittan 
^Hliris  uiid  the  (lod  I'hant^  of  ihe  Mtiderti  Orjthin'it,  PriiiejpiL-  vf 
^Hight. — the  egg  uru.-ihitl  by  the  Sacred  Bull  of  tbt-  .Tiiiiuucmv  and 
from  which  the  world  emerged  ;  that  ]))sced  by  the  Qrtoks  lit  the 
Et  op  Bueeliiis  the  bull-linrm-dfiod.aud  rroni  which  Ari(ilwi>hftiiee 
Lute  emerge,  who  with  Kighl  urgauilu.'S  ClluOfl. 


6«4 


HOBALB  AKU   IMQMA; 


Thua  tbc  JJulaucv,  the  Scor^noQ,  Ut«  Svrpent  of  Opltioctu, 
tiin  Dragon  of  Uic  Hrs|i«ridG«  IccHtne  mnlevolont  Sigoi  nnd 
(Jeiiii ;  uiid  eolirt-  niituiv  wits  diviJwl  iKaweL-n  llio  twy  jirinci; 
and  betwocii  the  ngents  or  piirtiiii  auwrn  KiibuniinAte  to  tin 
Hence  Micliuvl  and  his  Arcbanguls,  »tid  Sktun  and  bis  foUn  odiii' 
(tei-is.     Hence  llie  wars  of  Jupiter  and  the  Giants  in  nhJch  tbc 
Gods  of  Olympus  fought  ou  tlie  6idt:  uS  tliv  Liglit-tiod, 
the  dark  progeny  of  oartb  and  Cbaue;  a  war  which  Froclui 
gurded  ws  Hymbulizing  the  iv^igtunce  oppu^ed  i>y  dark  iind  ci 
tuutter  lo  ihi"  aclivt-  aud  WueliuL-iit  fonw  whiirli  jjivoa  it  uTg. 
tioi) ;  au  idea  whicli  iu  pai*t  »]>i>car«  iii  tbc  old  tbcur^'  ot  twu 
cipIcB,  une  iuuiiUr  in  I  Ik-  uciiveaud  liimliiDUdaiibslauct-  of  II«' 
uud  tbc  ulbur  in  tin-  im-i't  uiid  durk  &nbstuu(.-ti  vt  uiaUertkul 
the  urdi'T  uud  tbc  ^'o^jd  tbut  Xlvuveu  voniuiuaicutcs  U>  iL 

Osiris  conquers  Tjiihon,  mid  Ormuxd,  Alirimnn,  Viben,at 
Yei'iial  KqninoT,  tiie  creaUvo  aclion  uf  IK-aven  uiid  its  deaiioi 
energy  h  most  strongly  manifested.  Then  tlio  pritic-ipio  uT  UffA 
and  Good  overx-otnes  that  or  DiirkncAs  and  Kiil,  luid  the  wwU 
rejoitva,  ivdeeincd  fixjm  colduiid  ninlry  durkuuss  by  Lbo  U-ntflotBl 
Sigu  into  wkicb  tbc  Sun  thea  enters  tiiumphsut  ia)d  rejoicing 
urtci-  bis  reiurrecttuii. 

From  th«  dtwtriiic  of  the  two  Priueipbiii,  Active  aad  PwoR 
grew  tliat  or  Iho  Universe,  Animated  by  a  Prineipto  uf  Eitniil 
Life,  and  by  n  tjiiivcrsul  Smil,  from  which  every  tsobititd  and  !*• 
poruj-y  beiug  received  at  its  birtb  an  cuiauation,  which,  at  t^ 
death  of  such  being,  i-eturneU  to  its  wuroo.  The  bfc  of  uuU^ 
u£  much  belonged  to  nature  as  did  matter  itself;  and  tt  life 
monifetitcd  by  movement,  the  wurces  uf  life  must  uoeOi  went 
placed  iu  those  luminous  and  eteruiil  hoditaf,  and  above  «II  li 
Heaven  in  which  they  revolve,  and  which  whirls  iben)  aloog 
itself  ill  (hat  riipid  course  that  iii  swiller  thuiiall  other  mu' 
And  fire  and  heut  have  so  great  an  analogy  with  life,  Uut 
like  a.bGeuce  uf  movement,  seomed  the  di^linctivo  oh*nicttfri 
deatli.  Aee<jrilii)gly,  the  viul  tire  ibai  bluzcn  in  the  8un  aul 
duces  tbe  beat  ihai  vivifies  i-vei'^'lbLug.  wag  regarded  as  lluf 
pic  of  orgauizatiun  aud  life  of  all  sublunary  bviuga. 

According  to  tbis  doctrine,  the  Uuivurse  is  nut  to  \x 
iu  ita  crentivu  aud  denial  actiou,  merely  aa  au  iinwcnw  aiacii''* 
moved  by  [jowerful  fprings  and  forced  into  a  continual  moTenW'* 
which,  emanating  from  the  ciruumferenoe,  extends  to  the  otfiU^ 


KNIOHT  Of  THE  SOX,  OR  PBLNCE  ADEPT. 


665 


act*  iDii  iv-acts  io  crerr  possible  diivotiuii,  und  re-profluoes  in 
snovgsion  all  the  Tariwd  furms  whioh  inalltr  receives.  So  to  re- 
ganl  il  V'oultl  be  tu  rv^jugQixv  a.  culd  uud  purely  mvckinii.'al  uctioD, 
the  energy  of  which  coiiid  dl-vlt  jii-uduct:  lift-. 

Oil  tbeconlTiu-j,  iLvas  tiiougliU  theUuiv«r»c  shunld  bndeomeil 
to  immc-1130  Beiuf;,atwAys  liviti;^,  alwavs  Uuvcd  and  ulways  nioring 
in  nn  ett-miil  activity  inhomnt  in  itwlf,  nnd  which,  »uf>ordinttW  U) 
liu  foreifju  oausu-,  is  cummiiiiiculod  Co  ull  iU  piirls,  coniu-cU  t-hem 
A^tht-r,  and  makes  of  the  world  of  things  a  complete  and  perfect 
Wlole.  The  order  ».iid  hariiiuuy  n'hivb  reigu  tliereiu  eeem  to  bi^- 
loiig  to  nnd  be  a  jmrt  of  tl,  and  tbr  desigu  of  tht*  TaHviis  plans 
of  construction  of  oi-ganiz«l  b«ing8  wonld  ecttn  to  be  gravcu  iu  its 
Supreme  Intelligctiix-,  source  of  all  the  other  In  t^ILi^iices  which 
it  communicates  together  vith  life  to  man.  Nothing  existing  ont 
of  it,  it  muflt  be  rcyardttl  as  tbo  prinuipla  and  terra  of  all  things, 

Chffiit'niun  bad  uo  n-&:^u  for  ^lying  tbul  the  Aiieit-nl  Egvptiunif, 
InveitLora  uf  the  use-red  fabler,  tuid  adun-ni  of  the  Suu  aud  the 
ulhLT  liiiiiiiiariL-i,  &in-  in  the  Uu'vtrac  only  a  muchiuc,  witliout 
life  nud  vrilhuut  iutL-Utifouce,  cithur  lu  its  wbulc  or  iu  itc  parls; 
and  that  their  cosiaogouy  was  u  pure  £picurt.-aDtsiJi,  which  Fe> 
qaired  only  matter  and  moromeatto  oi^nize  its  worM  attd  govern 
)L  Such  an  opinion  would  uecceMrily  exclude  all  religioiijt  wor- 
■bip.  Wherever  tre  stipposo  a  worship,  there  we  most  snpposo 
inlvlligent  Deities  who  rfdelv**  jl,  and  are  »eii«l)le  to  the  homage 
of  their  adorers ;  iiiid  no  people  were  so  religious  as  the  Hgyptiaiia. 

Od  t]iG  contrary,  with  them  the  iminrnse,  immutable,  and  Eter- 
nal Being,  termed  '■  God"  or  **  llio  L'uirerso,"  bad  eniinonlly,  And 
In  ull  their  plenitude,  Uiat  life  and  intoUigcuco  which  sublunary 
being&,  cuch  an  infinitely  email  and  temporary  portion  of  itself, 
pi>65>.'88  iu  a  fur  inferior  de^reu  and  infinitely  k-sjf  f)niinlity.  Tt 
was  to  them,  iu  aome  sort,  like  the  OceJin,  whence  tlic  spnngA, 
brooka;  and  rivers  bare  risen  by  oraporation,  and  to  the  bosom 
whi-reof  tliey  ruHim  by  a  longer  or  shortc-r  coursi-,  uiul  after  a 
longi-*rur  shorter  reparation  from  the  immense  Dia^s  of  its  waters. 
Tho  machine  of  the  Univertfe  wuo,  iu  their  view,  liko  chat  of  man, 
moved  by  a  Principle  of  Uff  which  kfpl  it  in  ftt-riial  activity, 
and  circulated  in  all  its  partti.  The  Uuiver^e  wa^  a  living  and 
uoimatcd  being,  like  man  and  the  other  animals ;  or  rather  they 
were  so  only  Wt-'anm;  thr  Univi-r»!  was  edsvntiiilly  so,  and  for  a  few 

jmcuu  commuuicutud  to  uaub  uu  infiuituly  luiiiate  porliou  of 


666  MORALS  A.KD  DOQKA. 

it«  eternal  life,  breathed  bj  it  into  the  inert  and  gross  matter  of 
sublunary  bodies.    That  withdrawn,  man  or  the  animal  died ;  and^K 
the  Universe  alone,  living  and  circnlating  around  the  wrecks  oi     j. 
their  bodies,  by  its  eternal  movement,  organized  and  animateflL^ 

new  bodies,  returning  to  them  the  et«rual  fire  and  subtle  sob ■•- 

stance  which  vivifies  itself,  and  which,  incorporated  in  its  immeu8^»*ae 
mass,  was  its  universal  soul. 

These  were  tlic  ancient  ideas  as  to  this  Great  God,  Father  of  alLJETll 
the  Gods,  or  of  the  World ;  of  this  Beinq,  Principle  of  all  things^ ^^u, 
and  of  which  nothing  other  than  itself  is  Principle, — theUniverpaC^WTil 
cause  that  was  termed  God.  Soul  of  the  Universe,  et«rnal  like  ii-^A~t, 
immense  like  it,  supremely  active  and  potent  in  its  varied  oper 
iions,  penetrating  all  parts  of  this  vast  body,  impressing  a  regnli 
and  symmetrical  movement  on  the  spheres,  making  the  elemente»  "^h 
instinct  with  activity  and  order,  mingling  with  everything,  organ —  J- 
izing  everything,  vivifying  and  preserving  everything, — this  W8^^fc-< 
the  Universe-God  which  the  Ancients  adored  as  Supreme  Cauiw^^-fl 
and  God  of  Gods.  _    . 

Anchises,  in  the  iEneid,  taught  ^neas  this  doctrine  of  Pythag — "- 
oras,  learned  by  liim  from  his  Masters,  the  Egyptians,  in  reganV^-^l 
to  the  Soul  and  Intelligence  of  the  Universe,  from  which  our  8onl^!«  -8 

and  intelligences,  as  wlU  us  our  life  and  that  of  the  animals,  ema —^ 

nate.  llcjivcn,  Earth,  tlie  Sea,  the  Moon  and  the  Stars,  he  saidf,  -Si 
are  moved  by  a  principle  of  internal  life  which  perpetuates  tlieir^Ki  .r 
existence;  a  great  intelligent  sonl,  that  penetrates  every  part  ot"  Jc  t 

the  vast  body  of  the  Universe,  and,  mingling  with  everything,  agi -•' 

tates  it  by  an  eternal  movement.     It  is  tiie  source  of  life  in  allB^  ^" 
living  things.     The  force  which  animates  all,  emanates  from  tbe=*  *'' 
eternal  fire  that  burns  in  Heaven,     In  the  Gooigics,  Virgil  repeats^  **' 
the  ssinie  doctrine ;  and  tliat,  at  the  death  of  every  animal,  the  lifeea^^  '^ 
that  animated  it,  part  of  the  universal  life,  returns  to  its  Principles -^*'* 
and  to  the  source  of  life  that  circulates  in  the  sphere  of  tlie  Stars.      _^=«- 
Serving  makes  God  the  active  Cause  that  organizes  the  element^-^  *^ 
into  bodies,  the  vivifying  breath  or  spirit,  that,  spreading  through*rff  "S" 
matter  or  the  elements,  produces  and  engenders  all  things.    The^  grlb& 
elements  compose  the  snlistaiice  of  our  bodies:  God  composes  tbe*^  ar.we 

Bouls  that  vivify  these  bodies.    From  it  come  the  instincts  of  ani ■*  ■*'' 

mals,  from  it  their  life,  he  says:  and  when  they  die,  tJiat  life  re "^»*' 

turns  to  and  re-enters  into  the  Universal  Soul,  and  their  bodies  ^»'^*' 
into  Universal  Matter. 


KKIOilT   O'V  TUB  SOX,   Oft  FBIKCE  A»KPT. 


667 


I  of  LDorta  and  Plato  tiis  Comnieii tutor  wrote  of  Die 
(oul  or  the  Worlil.  tlcTdo|>iiig  the  docinno  of  Pythagomt,  who 
bought)  sajrs  Cicero,  thiiL  (iud  is  thi-  Utiivi.-r.ia!lNjul,  rcstdc-ttlcycrj- 
rliere  in  oaiure,  uud  of  which  our  Soald  an  but  i-munatlotis. 
God  it  om,"  M59  Pfthngorns,  u  cited  b;  Jnetiii  Mitrljr:  "  Ue 
I  tint,  us  3i>m«  iliink,  milhoitt  the  world,  hut  vifhin  it,  and  ciitiro 
a  ttfit;ntiretjr.  Ht-ficviall  that  beannes,ioTm6  nil  iniinortiil  beiiiga, 
■  thf  author  of  ihvir  powers  and  performauces,  tlie  origin  of  all 
bingf.  the  Light  nf  Hi-avpii.  the  Falhtr,  the  lutelii^ruce,  the  Stml 
f  all  hciogs,  the  Motct  uf  all  siihea-s." 

dot],  io  thd  view  or  Pjrtlia£orM,  vaa  OxE,  a  single  snbettnce, 
rhow  continnaiH  {urt^uxlcnd  tlirungh  all  the  Unircrse,  without 
p|iantiori,  dilkTcuci',  ar  iDi-qiuliiy,  like  the  soul  iu  tliu  human 
ndy.  iTe  denied  ihv  dootrine  of  the  sptritiiullete,  who  had  avvend 
he  Divlnitv  from  Ihe  Universe,  making  IUdi  exist  aiwrt  from  the 

livrrjir,  nhit-h  thus  JH-c&nie  no  more  than  a  materiul  work,  on 
sb  acted  t)ie  Ahalmct  Cause,  a  dod.  isolated  IVom  it;  The 
sient  Theology  did  not  ao  8\>parato  Ood  from  the  Univ«rso. 
Eusebiiig  alfc;-sl»,  in  .Hiying  that  but  a  tiiuiill  uumber  of  wise 
ten,  like  iloivg,  tiiul  sought  fur  God  or  the  Cauae  of  all,  outsida 
f  that  All  ;  wliilu  ihv  I'liildsophers  of  R>r.vpt  and  PliiKiiicia,  real 

ears  of  a)l  the  old  (.'uDmogunii's,  had  plat^i'd  tlii<  Sup]'i<ui<^  Cause 
le  Univitrac  it«cir,  and  in  its  pitrtd,  no  that,  in  thuir  view,  tlie 
1  ntid  nil  it*  luirts  utt'  in  God. 
Th-:  World  or  L'nin-ray  wii3  thus  compared  Id  raiin :  the  Princl- 
le  of  Life  that  movca  it,  to  tlut  which  miives  tnua  ;  the  iJoul  of 
te  World  to  that  of  man.  Tliumforo  i'ythitgorus  ciiINhI  muu 
■microro.tm,  or  lillle  world,  as  pntbu-Muig  in  miniiitun*  all  Uiv 
uulitiva  found  nn  u  great  scuto  in  the  UnirenK ;  hy  hi«  rpHHon  and 
itclUgvncc  )>iirluking  of  the  Diviia-  \nturc:  and  lir  hia  fia-tiltj 
T  ohdugiiig  uliuK-nts  into  other  Kululunccs,  of  growing,  and  ro> 
rodnciug  hitns(>lf,  purlaking  of  ekmentarj  Nature.  Tbna  bfl 
lad*  thp  tTuiveiso  a  gront  intdligont  Bt-ing,  like  man — nn 
nntenK  Ovity,  having  in  it»t<lf,  what  man  has  in  hiniiiell^  muv&- 
lont*  life,  and  intelligence,  and  bi-didcd.  a  [jerpi'tuity  of  uxidtcnce, 
hlcb  man  has  nut ;  and,  as  having  in  it.$L-ir  pi-rpuluity  of  uiota- 
tent  ntid  hf<-,  therefore  the  Sujireme  t'auiu  of  all. 
Etc ry where  extended,  this  Uoivepial  Soiil  doM  not,  in  tho  view 
f  Pythagorus,  act  everywhere  ecjuilly  nor  in  the  luinie  manner. 
%e  highest  portion  of  the  Universe,  being  113   it  were  its  hend, 


OftS 


MO&ALS  AKD   WQUX. 


Bcemiid  to  him  its  principal  ecat.  and  there  waa  ihe  gaidiof  f*nr 
of  tie  rest  i>r  lilt*  world.  la  tlie  seven  conoi-titric  eplivrta  xtxtif 
ilcDt  an  i'tcrnal  or(l<T,  rriiii  of  Dio  intelligcucc,  the  Univeraliwid 
that  moves,  by  ii  runstant  aiitl  ivgular  ]irugreesion,  the  imiHrUl 
Vodies  tliat  fVirm  the  harmoniouB  ey^em  of  the  Ilpaveiis. 

Hiiiiiliti«siiys:  "  1  sing  the  iiiTiailik-  iiiid]>otcnt  rtoul  ot  \ 

that  l>iv!iiL-  SubsUiULv  which,  cvL-rywhciv  iiihfiitut  io  il  j  , 
ISarth,  aud  the  WutTS  of  the  Octaa,  forms  the  bond  that  hoUs 
tojjefhcr  and  mitk<^-n  «in»  nil  Iho  parts  of  the  vitst  bi^^ly  "f  ''  ^" 
verse.  Il,  hahiiii  iiig  nil  Korws,  and  hiirmuniously  iirnini:!' ;  i 
varied  re):itir)ii<t  nf  the  mitnr  nipmhrm  of  th»  world,  mainlaiai  b 
it  ihc  liff  and  regular  mnvomcnt  that  agitatv  it.  as  a  fmuH  "flbf 
ucliuii  of  Ihi'  living  Inx'alh  or  einglc  «i>irit  Ihiil  dwells  m  «H  i" 
parts,  circulat«8  in  &I1  the  channoU  of  universal  oaluit,  fia»bA 
with  raptdtry  to  all  il$  point?,  and  give?  to  nnifnateil  bndiw  tfat 
OQOilguruUoDS  appntpriare  to  the  orguiiiiatiftn  of  rnrh  ....Tbit 
eternal  Law,  Ihia  Dirine  Force,  that  maintains  the  harmiTPf  of 
the  world,  makes  nse  of  tin-  Celestial  Signs  to  organize  and  ^mik 
the  aalmated  cn'ntnret^  that  hiviithf  npon  the  earth  ;  and  gi<rtl* 
each  of  Uiem  the  character  and  hahits  most  appropriate.  BvIIk 
action  of  this  Force  lleavca  rnlea  the  condition  of  tbeBortlnJ 
of  its  tields  otiltit'acd  by  tho  hnshniidman:  it  gives  ns  or  tala 
from  ns  v(-gefnlton  luid  harvests:  it  maki^s  tlie  great  ooenn  ont- 
puss  il8  limilH  at  the  How,  and  retire  within  them  again  it  tfat 
ehhing,  of  the  iidL-." 

Thus  it  iB  110  longer  by  meane  of  a  poetic  fiction  only  tblt  t^ 
heavens  and  the  earth  become  animated  and  p<-riioiiifl.'d,  wid* 
deemed  living  exigtenfY-fl,  from  which  other  eiist«'nefB  prtw* 
For  now  they  live,  with  their  own  life,  a  life  eternal  like  Ati' 
hodies.  cnrh  gifted  with  a  life  and  perhaps  a  eoul.  like  those  of 
man.  a  portiim  of  the  nniversnl  life  and  universal  houI;  aail  ^^ 
other  bodiw  that  they  form,  and  whieh  they  contain  in  tlufr 
hosome,  live  only  throiigh  thorn  and  with  th<-ir  life.  M  the  tmirj« 
live*  in  the  hosom  of  its  tnuthor,  in  ermi"e<jneuc»'  and  by  tnut* 
the  life  oommunicBlcd  to  it,  and  whieh  the  mother  ever  niaiflW** 
hy  the  active  jwiwer  of  her  own  life.  Snch  is  the  univpnal  W'  " 
the  world,  n-prodnced  in  all  the  beings  which  its  saperior  porti" 
creates  in  its  inferior  portion,  that  ia  as  it  were  iJie  matrix  c(^^ 
World,  or  of  the  beings  that  the  heavera  engender  in  itfl  b<*»"- 

"The  soul  of  the  world,"  says  Maerobio»,  « is  Datiire  it«W '  I" 


KKinnT  OP  TBK  SDS,  Olt  PBIXCB  ADEPT. 


C6fl 


the  soal  of  man  in  man  himscirj.  "iilivays  uoting  through  the 
txlretiai  (plicn-R  which  it  movi-s,  and  which  hut  follow  the  irre- 
Bistible  impulse  it  imprcja'S  on  tho-m.  The  heaven?,  ihe  san, 
gptat  e«it  of  grn<>rativo  power,  the  signs,  the  stars,  and  the  plunpts 
net  only  wilh  tho  nctivitr  nf  the  soul  of  the  universe.  From  that 
eoni,  through  them,  comp  all  tlip  varialions  and  changes  of  suh- 
luoan'  nntiire,  of  wliirh  the  heavens  and  wlesli:il  boiiits  are  but 
the  eccr>iidai*y  ckriks.  The  miditic,  with  its.  signs,  is  an  oxistvnco, 
immortfll  and  divine,  or!;.'ini?:e(i  1\t  the  universal  anni,  nnd  pnjdno- 
Ing,  or  gaiheriiig  in  itai'ir,  nil  the  vuricd  einnnutions  nf  rhe  iliirerent 
povren  thnt  mftko  up  ihn  nftture  of  thi>  Divinity." 

Tliis  dortriiip,  tlmt  giivc  to  the  In-avcns  »nd  the  spheres  living 

eools,  enrh  a  portion  of  the  universal  soul,  wits  of  cxlrcmo  jttiti- 

qnitj.    It  wiifi  held  hy  the  old  Siihicang.    It  vns  taught  by  Tiiniuns, 

Plato.  Speusippug,  lamb1irhiii>,  Macpohine,  Mnrcti*  Aiirc^lJus,  and 

Pythiigura*.     Wliuii  oiiec  nu-n  hiul  Qe^^igned  a  soul  to  the  niiiverat-, 

oontaiaiug  in  itfii<ir  thu  plomtndo  of  Uie  aitimul  life  of  partivnhu* 

'    ■■     •  niid  even  of  the  etare.  the/  soon  8upp*)3i*d  that  soul  to  be 

iIIt  intelligent,  anil  the  souree  of  intelligence  of  nil  intelli- 

geutbeinj^a.    Theu  the  aniverae  bectunc  to  them  not  only  animated 

>ml-itilelligeiif,4ud  of  Unit  intetli;;'nee  the  dilFurt-nt  parts  of  nature 

partuuk.     Each  doul  wiis  tlu^  tt'hielc,  and,  as  it  vivk,  th«  eiivelopfl 

of  the  int*>llig(>noe  that  nttachoil  itself  to  it,  RDd   could  reposn 

nowhere  t'l*e.     Withont  a  soul  tln-rn  enuld  lie  no  inMHj^enee;  and 

MlbtTL*  wiws  a  universal  soul,  source;  of  all  souls,  the  universal  soul 

til  gifled  with  a  uiiiver<iu)  intelligence,  source  of  all  parlirular 
lelligenoea.  So  the  goni  of  the  world  contained  iit  itself  Ihe 
ini<i|ligi>nee  of  tJio  world.  All  the  agi-nts  of  nature  into  which 
tiw  universal  soul  entered,  received  aUo  aportion  of  it«  intelligence, 
tod  Ihe  universe,  in  jis  totality  and  in  it8  parts,  was  fllh'd  with 
'iitcihyciKX'A,  that  might  be  jvgnrde<l  as  so  lunuy  emanation?  from 
Uie  sovereign  and  universal  intelligence.  Wherever  the  divine 
*oti|  Mted  as  a  cau$o,  there  aldo  was  intelligence ;  and  t  hus  heaven. 
'he  Blar^  the  ek-menu,  an<i  all  parts  of  the  nniverse,  hoeame  (he 
•emtj  of  80  many  divine  inU-irgynoee;  Every  minutest  portion  of 
*****  great  laanl  became  a  pjirtial  inlelligeuce,  and  the  more  it  was 
•lisengaged  (Voni  gross  niatk-r,  the  more  uttivc  and  intelligent  it 
**&  And  nil  the  old  adorers  of  niilnrc,  the  thoologianft,  ustrwlo- 
Rwi^  andpoet^,  and  the  ju<>8t  digtiuguisiied  phiIo*jphere,  supposed 
Uiot  the  stars  were  so  many  aniuidted  and  iateligont  beings  or 


668  MOBALS  AND  DOOUA. 

Bcemed  to  him  its  principal  scat,  and  there  was  the  guiding  powe 
of  the  rest  of  the  world.     In  the  seven  concentric  spheres  ifl  res: 
dent  an  eternal  order,  fruit  of  the  intelligence,  the  Univereal  So 
that  moves,  b_v  a  constant  and  rcgnkr  progression,  the  immo: 
bodies  that  form  the  harmonious  system  of  the  TleaveoB. 

Mantliussays:  "  I  sing  the  invisible  and  potent  Soul  of  TJntnrp         i ; 
that  Divine  Substance    which,  everywhere  inherent  in  Heavetr^rn, 
Earth,  and  the  Waters  of  the  Ocean,  forms  the  bond  that  holdElada 
together  and  makes  one  all  the  parts  of  the  vast  body  of  the  Uuk   _«i- 
verse.    It,  balancing  all  Forces,  and  harmoniously  arranging  th^iz^e 
varied  relations  of  the  many  members  of  the  world,  maintains  i:  _mii 
it  the  life  and  regular  movement  tliat  agitata  it,  as  a  result  of  tb^cr^ae 
action  of  the  living  hreath  or  single  spirit  that  dwells  in  all  itW*    ts 
parts,  circulates  in  all  the  chauncU  of  universal  nature,  flasbc:^^ 
with  rapidity  to  all  its  points,  and  gives  to  animated  bodies  th^cie 
configurations  appropriate  to  the  organization  of  each  ....  Th^ci  is 
eternal  Law,  this  Divine  Force,  that  maintains  the  harmony  o-^^f 
the  world,  makes  use  of  the  Celestial  Signs  to  organize  and  gni 
the  animated  creatures  that  breathe  upon  the  earth  ;  and  gives 
each  of  them  the  character  and  habits  most  appropriate.    By  tl 
action  of  this  Force  Heaven  rules  the  condition  of  the  Earth  an' 
of  its  lields  cultivated  by  the  husbandman:  it  gives  ns  or  tak 
from  us  vegetation  and  harvests:  it  makes  the  great  ocean  ove 
pass   its  limits  at  tlie  flow,  und  rt'tire  within  them  again  at  th  .^cn^ 
ebbing,  of  the  tide." 

Thus  it  is  no  longer  by  means  of  a  poetic  fiction  only  that  fh-*"^* 
heavens  and  the  earth  become  animated  and  personified,  and  ar^»'-W 
deemed  living  existences,   from   which  otiier  existences  proceec*"^' 
For  now  tliey  live,  with  their  own  life,  a  life  eternal  like  theS:  -^^eir 
bodies,  each  gifted  with  a  life  and  perhaps  a  sonl,  like  those  o*::^    "' 
man,  a  portion  of  the  universal  life  and  universal  soul;  and  th«r-*^-^^^ 
other  bodies  that  they  form,  and  which  they  contain  in  their -^^  >^^ 
bosoms,  live  only  tbrdugli  tliem  and  with  their  life,  as  the  embry^f^'J" 
lives  in  the  bosom  of  its  mother,  in  cnnsequence  and  by  means  ocz»      ■ "' 
the  life  commnnicated  to  it,  and  whieli  the  mother  ever  maintained  ^"-'"^ 
by  the  active  power  of  her  own  life.     Such  is  the  universal  life  o«::>       " 
the  world,  reproduced  in  all  the  beings  which  its  superior  portio:  *-^>  -*"" 
creates  in  its  inferior  jiortion,  that  is  as  it  were  the  matrix  of  tii^i  ^ 
world,  or  of  the  beings  that  the  heavens  engender  in  its  bosom. 

"The  sou]  of  the  world,"  says  Macrobius,  "is  nature  itself"  [ji»-  IT''*'" 


EHTQIIT  OF  THK  BVS,  OE  PRIXCB  ADEPT. 


Cfi!) 


soul  (if  man  is  man  hiin<M.-ir|,  ''rilvays  acting  Lbroogli  tiie 
pjitial  sphcrva  which  it  moves,  and  Mfhich  hut  follow  tlie  irre- 
tiblc  iinpuist  it  imprL-a*'s  on  ihcm.  The  Inyiveus  the  aim, 
^t  ficitt  of  f^-nt-nitivc  power,  the  Kigns.  Llm  2tiir8,  luid  the  planets 
.  only  with  thi<  iwtiviiy  of  tho  Mill  of  tho  auiverse.  From  that 
TOnI,  flirniigh  tiicnn,  rorne  nil  thp  viLriiiluins  :iii(l  ('hanfrM  of  auh- 
mvy  iialore,  of  which  tho  lioavcng  and  rclMtinl  bodies  ure  bat 
( eeconilnry  canwa.  Thu  zudiao,  with  iu.  signs,  is  an  oxiatonci% 
imnrlJil  and  divinv.  orjriiniKi'd  I'v  the  imivfirsid  soul,  and  pr^dnc- 
f.  or  galliering  in  itaulf,  all  tht-  viirit'd  {.-inuDutiuus  of  the  ditH-roDt 
vfn  tlial  miikii  up  tho  natnre  of  the  l>ivinity." 
*hii  df-rtriiip,  that  gavi'  to  tho  honrcnii  and  the  siidert-s  living 
lis,  t'Srh  a  |ii-)rlii>ii  of  thp  universjd  »ool,  waH  of  vxircnm  aiili- 
ijnUj.  It  waA  hold  by  tho  old  Siibfcan&  It  was  imiglil  by  Timwug, 
Plato,  Spi'n<tippii!«.  [nmblicliiiff,  MacroMiis,  Murens  Aurfliiis.  and 
Pytha;;oras,  Whir  mre  mm  had  assigned  a  »<nd  to  thv  universe, 
coiilAining  in  it»-ir  the  plenitude  of  tJiA  animal  life  of  particiihir 

Kgf,  and  even  of  the  etars,  thvy  soon  snpp'»sed  that  ifonl  to  be 
Htiftlly  int^'lligent,  and  tiio  g-jurw  of  int<-lligencn  of  nil  intolU- 
grnt  Kniiigft  Then  the  univorK!  became  to  tbem  not  only  animated 
bnt  int^lligent.aiid  of  that  intolligiTiw  ihf  dilTiri'nt  parts  of  naturp 
jmrtoiik.  Each  soul  was  tlir  vclncle,  and,  as  it  were,  the  envrlojx^ 
of  Uio  intelligence  that  attached  itself  to  it,  and  canid  repose 
iiuu'liero  else.  Witbont  a  foul  llier«  eotdd  be  no  intelligence;  and 
lis  th<-rc  w:is  a  uaiTei-sal  soul,  source  of  all  souls,  the  universal  sonl 
wiu  giflt'd  with  a  universal  int^lliguoov,  sourcv  of  ull  particular 
intolligencea.  So  ilie  jmiiI  of  ihc  world  contaiurd  in  itself  tho 
inteltlgvnce  of  Die  wtirld.  All  the  ngonte  of  nature  into  which 
the  universal  soul  entered,  received  aUu  a  jtortioa  of  ita  intcUis^nce, 
And  the  nnivtrsc,  in  its  totality  imd  in  its  parts,  was  fillitl  with 
intclligenccB,  that  might  be  ivgitrdod  n9  so  ntnny  emanations  from 
the  ior«r«lgn  and  nniremal  (nt^'lligence.  Whererer  the  divine 
iMdgAb'd  as  a  eiiit#.  there  alfto  vna  int^llizcnoe :  and  ihua  hoavon, 
^^^Bkn.  the  elements,  and  all  |)art^  of  the  universe,  became  the 
aenla  of  eo  many  divine  intcirgenccs.  Every  minutest  portion  of 
tlid  Kreiit  soul  became  a  (wirtial  inlcllieonce.  and  the  mon:  it  was 
I  Jift-ngaged  ^^nn  gross  mutter,  the  more  active  and  ititejligont  it 
And  all  the  old  adorers  of  natnre,  tho  theologian?,  nstrulo- 
and  poel.4.  and  the  most  distirgnighnl  philna'iphcri(,  <iuppoiio<| 
It  the  elur»  were  so  many  nnimntfd  and  intc  ligont  beings,  or 


cro 


MOftUS   ^KD   DOOM^ 


eternal  Ixxlira,  actirp  cauees  of  effects  licre  bcluw,  whom  k  jiniici- 
plv  of  Viiv  atiiiu»U.'d,  aud  whom  an  iuU'llig<uic«  dirccud,  wbid 
vu  but  an  euiaoutioD  from,  aud  a  {wrliou  of,  tlie  uoivvrda)  \ik  and 
tDtelligt'DCQ  uf  the  wuWd. 

Tlie  nnivt-rso  itsf  ir  was  ivgurded  ai  a  mjwemcljr  intelligent  iM-i&f- 
Riirli  Wiia  the  doclriiic  of  Tiraa-ua  of  Locriu.  Thv  toul  uf  hmi 
vas  part  of  tin*  iut^lligcnt  &uul  uf  iht*  utiJYvrdiv  and  tbpn-furc  AtM 
intelligent.  Hie  opiuiou  was  Lbul  of  manjr  olber  pbilMOfibtta 
Clcaiilbis,  D  <li*ciplf  t»f  Zefm,  rcgui-dcd  the  universe  nn  God,  «ii 
lilt'  miiirodiioed  tti»l  iiiiivemal  cause  of  all  I'lli'd*  proJucwL  H« 
tieorilted  a  soul  and  mtclligriice  to  univcnal  nattirc,  and  to  ihli 
inl«lIig(Hii:  soul,  ill  bis  tipw,  divinity  U-longt-d.  Fmtii  it  tin-  it'^!- 
ligcnirc  of  nmn  vas  an  eniariiitioi),  &nd  shand  ita  <iivinit;r<  ^^'^ 
ei[ipus,  ttic  moBt  subtle  of  tbo  Stoice,  placed  in  tha  tmitriwl 
Ti-iison  Mist  rtinns  tlu-i^oul  and  intelligencn  <.if  n«tiin*,  tlmt  dirinc 
foi-cc  or  Pssenw  of  llie  Divjiiiiy  wliich  lie  a«»igi)t'd  to  tbo  mfW 
moved  by  the  universal  soul  timt  pervades  \i%  evur)'  [larL 

An  interlocutor  in  Cicero's  work,  Ue  Natttm  Dforum,  fomdlj 
urgHes  lliul  ibe  niiivfrae  n  ii(.ve«3j>ril>  intelligeut  and  wUr,  lo^M** 
man.  an  iuSiiilely  small  portion  of  it,  is  so.  Cioero  Biak««  (^ 
tam«  argui»«Qi;  in  bis  orutioti  for  Milo.  Thv  pbysicists  qumU 
tbe  Same  cuncIusJon  a*  the  phiiosupber^  Tbt-y  8uppo«i<d  iM 
movement  eswntially  belonged  to  tlie  soul,  and  llio  dirertins  it 
■\>gal;ir  and  ordei-ed  ninv<.-!neiitH  to  tlie  inti-lligenr«.  And,  ubdll 
movement  and  onler  vx'xsi  in  the  universe,  iberefore,  tlirv  h(Wt 
then:  miiDt  be  in  it  u  eoiil  mid  an  inU^llignncv  that  rule  it,aD^  f 
not  to  be  distingtiiehcd  fivm  itself;  becmse  tlio  id^-a  of  iIk  ua)- 
vurse  \i  but  tbo  aggregate  of  all  tlio  [sirticular  id'its  of  all  tkiup 
that  uxist 

Tlie  argiimenC  vos,  that  tbu  Huavetts,  and  tbe  Star*  wfaidi 
mnJic  part  of  tbcm,  are  awwia/irf/.beeauge  Ibey  possess  a  porlxmrf 
the  Univereal  Soul:  Ijicy  urc  iutetiif/eHt  beings,  be<»a$i-  llisl  L'o^ 
vi-rsal  Soul,  port  whereof  tliey  [luaevsa,  is  itiiprv:ni--li'  iitti'1'<.r''' 
and  tbey  sbuK  Pivini/;/  with  ITuiveml  Nature,  bveaud^  l>i'  i  ' 
resides  in  Ibu  Uinveral  .Soul  and  Iiitellig«.-nc<tf  whieb  motf  "'•'^ 
rule  the  world,  and  of  eadi  of  which  tlipy  hold  a  aharv.  i';  ''" 
process  of  lo^ic,  the  iiiterluculor  iu  Cicero  asngnol  l)W>\' 
llie  Stiii-8,  05  animated  bcing«  gifted  willi  seusibility  aud  i 
gencc,  and  romjKfsed  of  the  tmtilvsl  and  purx'st  portion.^  «'  "-' 
etliereal  subatjtnce,  unmixed  with  matt^T  of  on  aliob  ii^iian.  a"*! 


KiriOHI  or  IHX  3DV,  OB  rSINCE   ADBIT. 


C7l 


alluring 


luilljr  coDtAinlB<;  ligliland  heat  Hence  be  concluded  them 
be  w  mfinj'  Quds,  of  an  iiilelligonce  8np«ritir  t(>  Uiut  or  oLhcr 
tatenow,  corresponding  to  th«  lofljr  height  in  wliicb  they  moved 
Ih  Buch  [vrfevt  rt-gitliirity  antl  lulmimble  hiirmoay,  with  ft  i»«>t*- 
nuuil  apuiitiiueous  aud  free.  Ueiice  he  mudt;  lh*>m  "Oods,"  nctive, 
roal,  und  iulvtligent  "Ounties;  "uad  [>eop)ed  the  rpalm  of  IleaveD 
tb  ±  bust  of  EtDfual  Ink-IligciicfS.  cclpatial  Genii  or  Angela, 
the  iniivere»l  Uiviiiitv.  uud  uaaociutcd  witli  it  iu  tho 
iKltninuimtion  of  tbc  Univcnc,  uod  tb«  duminion  exercised  otbt 
blun&ry  natnra  nnd  Tnun. 

We  miike  the  motivp-force  of  the  pinneta  to  be  a  moclianic*! 
luw,  tritich  wc  expliiin  by  the  comhination  of  two  forces  the  oen* 
ijielal  Hnd  centrifugal,  whose  orit/iH  we  nmnot  demonstrate,  but 
ose /orcfi  we  cun  calcnlnlu.  The  imciunU  regarded  thom  as- 
red  h;  an  iiilelligrnt  forcu  that  had  iU  origin  in  the  llrflt  and 
IJToreal  IntelHgt-ncc.  la  it  £0  certmn,  ftrt.c-T  all,  thiit  we  are  any 
rer  the  trnth  than  they  were;  or  tliatwt  know  what  onr"o;n- 
tid  and  wntriftigal  forces"  tnean  ;  for  what  ia  & /oreef  With 
the  eutiiv  Deity  acts  ti]>un  and  moTcg  cnrh  planet,  ss  Ha  duea 
sap  that  eirctilatc-8  in  the  liule  btude  of  grusi,  and  in  tlie  par* 
of  blood  in  the  tiny  veins  of  the  invUible  rolift-r.  With  Uie 
oientA,  the  Di-ity  of  each  Star  ivas  bnt  a  portion  of  (be  Unt* 
il  Ood,  the  ilioiil  of  Nature.  Each  Star  and  Planet,  with  them, 
tnoied  of  itfelf,  and  directed  by  Ua  own  Bpe«inl  intoUigoiice. 
id  this  opinion  of  Achilles  Tal.iui,  DiodomR,  Chrj'sippU!,  Aris- 
',  PlnUi,  Hcraclideg  of  Poutus,  TheoplirastuB,  Simplieiu^,  Ma- 
ibiiia,  and  IVoclnB,  that  in  each  Star  tJien>  ii  an  immortal  Soul 
Intelligenw, — part  of  the  Universal  Soul  and  Intelligence  of 
the  Whole, — tbifi  opinion  of  Orphena,  Plotinne,  and  the  Slnics,  irae, 
in  rcitlity,  that  of  many  Christian  philosophers.  For  Origen  held 
come  optoion ;  and  Angnstin  held  that  c^-cry  TieibU  thing  in 
world  was  siipoHntemlL-d  by  an  Angch'c  Power:  and  Cuamaa 
Monk  believed  that  cverj'  Star  was  uuior  the  guidance  of  so. 
igel ;  and  tho  author  of  the  Octateuch,  written  in  the  time  of 
Emperor  Justin,  aaya  that  ihey  arc  moved  tiy  tlie  impulse 
mnnieated  to  tbem  by  Augt-le  slnlioned  uliove  the  limiamont. 
ctbt-r  the  stars  were  aninnited  beings,  was  a  question  that 
tinn  antiquity  did  cot  decide.  Many  of  the  Christian  doc- 
bclicr^  they  were.  Saint  Aiigiistin  hi'sitatps,  Saint  Jerome 
bt«,  if  Solomon  did  not  ussigii   suuls   to   the  Suns.     Saint 

■W 


67%  MORALS   AKD  DOQUA. 

Ambrose  does  not  doubt  they  have  8onl8;  and  Pamphilas  says  that, 
many  of  the  Chnrch  believe  they  are  reasonable  beings,  >vhil^^ 
many  think  otherwise,  bat  that  neither  one  nor  the  other  opinioi^a^ 
ii  heretical. 

Thns  the  Ancient  Thought,  earnest  and  sincere,  wroaght  onr-  _t 
the  idea  of  a  Soul  inherent  in  the  UniTerse  and  ib  its  serera-^^l 
parts.  The  next  step  was  to  separate  that  Soul  from  the  TTni  ^E- 
Teree,  and  give  to  it  an  externa!  and  independent  existence  nm  ^    _d 

personality;  still  omnipresent,  in  every  inch  of  space  and  in  evei 1 

particle  of  matter,  and  yet  not  a  part  of  Nature,  but  its  Cause  an^-  ^d 
its  Creator.  This  is  the  middle  ground  between  the  two  doctrinefl^u-=8, 
of  Pantheism  (or  that  all  is  God,  and  God  ia  in  all  and  is  all),  or-  '^o 
the  one  side,  and  Atheism  (or  that  all  is  nature,  and  there  is  u.^^0 
-other  God),  on  the  other ;  which  doctrines,  after  all,  when  reduce — -=d 
to  tneir  simplest  terms,  seem  to  be  the  same. 

We  complacently  congratulate  ourselves  on  our  recognitioii  of  % 
personal  God,  as  being  the  conception  most  suited  to  human  «yir~ — i- 
pathies,  and  exempt  from  the  mystifications  of  Pantheism.  Bi—  -^*- 
the  Divinity  remains  still  a  mystery,  notwithstanding  all  the  de 
vices  which  symbolism,  either  from  the  organic  or  inorganic  ct 
tion,  can  supply;  and  personification  is  itself  a  symbol,  liable 
miBapprclicnsion  as  much  as,  if  not  more  so  than,  any  other,  sincrra 
it  is  opt  to  degLiienttc  into  a  mere  reflection  of  our  own  infirm  i- 
ties;  and  hence  ft}!?/  affirmative  idea  or  conception  that  we  can,  i  " 
our  own  miuds,  picture  of  the  Deity,  must  needs  he  infinitely  ii 
adequate. 

The  spirit  of  the  Vodas  (or  sacred  Indian  Books,  of  great  ar 
tiquity),  as  uiKlcrstood  by  their  earliest  as  well  as  most  recen^tr  nt 
expositors,  ia  decidedly  a  pantheistic  monotheism — one  God,  am"^:^!'^ 
He  all  in  all;  the  many  divinities,  numerous  as  the  prayers  a^-^a^^ 
dressed  to  them,  being  resolvable  into  the  titles  and  attributes  c»-       of 
a  few,  and  nltimately  into  Tue  One.    The  machinery  of  personir  -«"  ■''^' 
cation  was  understood  to  have  been  unconsciously  assumed  as     e^ts  a 
mere  expedient  to  supply  the  deficiencies  of  language  ;  and  tBT^^^the 
Mimansa  justly  considered   itself  as   only  interpreting  the  trw^T"^* 
meaning  of  the  Mantras,  when  it  proclaimed  that,  in  the  begi:  i  "S"*' 
ning,  "Nothing  was  but  Mind,  the  Creative  Thought  of  Hi  A  J"" 
which  existii'd  alone  from  the  beginning,  and  breathed  withe  ^^i*"'' 
afBation."    The  idea  suggested  in  the  Mantras  is  dogmaticaU  -»''/ 
asserted  and  developed  in  the  Upanischodas.     The  Vedanta  pi'  .M-J"- 


I 


RXtOnT  Ot  TUB  SVK*  OB  rOIKCB  ADBrT. 


673 


Dpliy,  as^nmiD;  the  niTsterj  of  the  "okx  in  VAsr"  as  the  fuo- 
iPDlal  ariiclc  i)f  faith,  maiiitainnl  oot  only  thp  Pivine  Unity, 
tl  Uii!  identity  of  maltcrnnd  spirit.  The  nnilr  wltich  it  advo- 
cates is  that  of  mind.  Mind  ia  the  Vmvenni  KIcmciit,  tlte  Oae 
Qod,  the  GkuL  SduI,  Mahsutma.     Uv  is  tb«  iDHtcrial  as  well  u 

Kicut  aiusi^'.  and  the  world  U  a  texture  of  which  he  is  loth  the 
and   tlic   wcaTi->r.     Qe  is   Ihc   Mucroc4)gnios.  tlic   anivereal 
urganisiD  called  Pooruutha,  of  which  Fire,  Air,  and  San  iira  only 
the  cluf  f  mrmbora     IIi»  head  is  light,  his  vyrs  thr  mm  niid  mtioii, 
Ilia  brt-ath  the  wind,  hie  voicu  the  opcni-d  Vctlas.    All  [trociH^da 
from  Btultra,  like  the  web  fhtm  the  spider  and  the  grass  from  tlw 
earth. 
jYet  it  is  only  the  impossibility  uf  exprutsing  in   language  the 
jinatioD  of  mall(>r  from  Hpirit,  which  gives  to  liindQ  pfailoso- 
ly  the  ap|iearaiiL-L'  nf  mulerialiiiiii.     Formli'SB  himself,  the  Dimity 
jrtiiwnt   in  alt  forms.     His  glory  isdiopluyed  in  the- tinirersc  u 
'  imugv  of  the  nun  in  wutiT,  which  is,  yet  in  not,  the  lotninary 
elL    All  ntntrriHl  agency  iin<l  appcitriuioe,  the  aubji-ctivi:  world* 
Uiagrvut  extent  phuntiuTue.  tiio  notional  rtpn-ecntutions  of 
loranoe.     They  occwpy.  howertr,  a  middle  grunnd  bctwocn 
lity'und  noii-n>»1ily:  ttu-y  iiri^>  niirciJ.  hecnnge  nothing  exJstH 
Urnlim  :  yel  in  some  di'grtM.'  real,  inasmuch  m  they  couiititiiU) 
loatwanl  mauifir^tatJoiiof  him.     They  are  a  eclf-induced  bypus- 
nn  of  the   Deity,  under  whieh   he  prafenlr  to  hintsrif  the  whole 
^£  snimale  and  inanimate  Natnre,  the  aotuality  of  tlie  moment, 
^^diversttii!<la/}/fMnin£ri»  which  ancccasively  inT«3t  tho  one  Fao- 
^■eUtic  spirit. 

^■riii>  great  aim  of  reason  ii  to  generalise:  to  diseover  nnity  in 
^■llliplieity,  order  in  apparent  coafnsion;  to  separate  from  tlie 
^Bidental  and  l1i«>  trani^itory,  the  stablu  and  nnivfrsal.  lu  the 
IHkitempUliun  uf  Niitnn;,  and  the  vugtic,  bnt  almost  intuitive  per- 
c?aptiunof  a  gcucrul  uniromittyof  plan  among  cndlcas  Tariebics  of 
V]prralion  and  form,  uris«  thode  eoU-nin  mid  reverential  fiTlingH, 
.whicb,  if  awMmpanied  by  intellectual  activity,  may  cvcatually 
riDcn  into  phil^^Bophy. 

fon§eio«*ncs!  of  si'If  and  of  [wrfonal  identity  in  oo-t'iistent  with 
CJtiBlonce.  Vi'e  cannot  conceive  of  meiilal  vsist^-noe  withont 
U  is  not  tluf  work  of  reflection  nor  of  logic,  nor  the  r^uU  of 
Tvation,  eipcriment,  and  experience.  It  is  a  gift  from  God, 
instinct;  and  that  coiuciouenfiis  vf  a  Cliiukiug  soul  whjob  10 


874 


UOBALS  XND  DOOUl. 


really  the  porsou  that  we  are,  and  other  tliou  oot  l>ody,  it  tk ! 
and  most  solid  proof  of  the  bouI's  existence.  W«  hare  ib-t  uou 
oou8ciou8iie^  of  u  Power  on  wliich  we  arc  dependent;  vhicti  n 
t-an  dfjineauti  form  au  id«a  or  picture  of,  iis  little  as  we  can  of  the 
aoiil,  mid  >'ut  which  vn/tel,  unci  therefore  knoic,  exists.  Tniruid 
uurruct  ideaa  of  that  Power,  of  the  AbsohiU.-  E^iatciice  fmrn  which 
ail  pix>ci.'«d«,  wc  cuouot  trace  ;  if  by  truv  uud  correct  we  mctui  td- 
equate '\^(:iiL»\  for  of  saoh  wc  oru  not,  with  our  limited  laculliei, 
oupoblc.  And  ideas  of  His  nature,  bu  far  correct  aa  weareeKjia- 
hie  of  eDtertaiiiing,  can  only  be  attuined  eithur  hy  direct 
tion  or  by  the  inreetlgatious  of  philosophy. 

The  idea  ef  the  luiiversal  prcoi;ded  ihi*  recngnitiuii  of 
t«m  for  iie  explanation.     It  fia^feU  rather  than  uuderatuodi  anJ 
it  was  long  hcforo  the  grand  conception  on  which  all  philoMfibf 
reett)  ri.-ceived  tliroiiyh  dt'IilKTa-te  iuvfatigaliun   Ihat  analytical^ 
velopuieiit  which  uiight  pi-opurly  vutitle  it  to  the  name.     Tbe  laa- 
timunt*  whi-n  liret  ohitorveil  by  the  oclf-conMiioiu  mind.  «ai,Kp 
Plato,  "a  Uivinc  gift,  cumniunicutcd  tu  mankind  by  «ome  IVodk- 
thous,  or  by  lli06v  anciL-nte  who  hved  ucart:r  to  the  Gods  Ihaa  oat 
degenerate  selTea."    The  mind  deduced  from  its  Hril  txp«i 
the  notion  of  a  general  C«ii«e  or  Aulec^-dout,  to  w  hieh  it 
gave  a  iianiu  and  pcr&oii  ifi^-d  iL    This  wae  iho  atuu-meut  uf 
orvm,  obscure  in  proportion  to  ita  generality.    U  erjilaiitml  iff 
things  but  itself.    It  was  a  true  cunse,  hut  an  incampniuiMiit 
one.     Af;i-«  had  to  pa^  before  the  nature  of  the  theorem  cixM 
rightly  appreciated,  and    befoi'e  men,  acknowledging  the 
Cause  to  be  an  object  of  faith  rather  than  ticionco,  Wer«coi>len: 
to  confine  th<<ir  researches  to  ihoae  ncarvr  relations  of  exi. 
and  succession,  which  are  reslly  within  the  reach  of  their  faculttafc 
At  first,  and  for  a  longtime,  the  hitellccl  di-sorted  thr  real  fur* 
hastily  •formed  ideal  world,  and  the  imagination  usurjied  theitU^ 
vi  reason,  in  attempting  to  put  a  cunetructiou  on  Itio  mMt  p^ 
cral  and  inadequate  of  conocpttone,  by  transmuting'  ill  lyabtb 
into  realities,  and  by  dubatautiatixing  it  under  a  thouaaud  aihiUM] 
forms. 

In  poetry,  thttiden  of  Divine  unity  bccami>,  as  in  Natnrr,  t^ 
i«uicd  by  a  multifariuus  symbolism  ;  uud  the  nutiunalilMM  <" 
trsDsocD dental  philosophy  reposed  on  views  of  nature  aoarrelj 
more  profonnd  than  those  of  the  carlicfltsiymholist^  Yet  the  iAc^ 
oC  miity  waB  rather  obscured  than  citinguished;  and  XenophanC* 


Laao^j 

sttoeS 


£NIOIIT  OP  THB  BDV,  OR  PRIKCE  ADXPT. 


675 


'm  an  fitemy  of  Homer,  only  Woausc  lie  more  cmplmUo- 
iiuistvU  on  tbe  monotbeiatic  element.,  wliicti,  iu  povtry,  bos 
oomtAmtiTely  oTcrlookcd.    The  first  phili>90pl(y  reasserted 
[nDJIj  which  po«tiy  had  lout ;  but  being  tine^unl  to  investigate 
latttri',  it  agoio  resigned  !l  to  the  wurld  •>£  ujtiiroximute  sensa* 
B,  nnd  bpcnmc  bewildtrvil  ia  materiii1i.4)n,  oniisiiiering  the  OOD- 
tjonnl  vrbole  or  Fintr.  KVmcut  m  sumt;  refinement  of  mattpr, 
Pilinngcnble  ill  its  essence,  tlioagh  subject  to  miicitionK  of  qaal- 
ind  form  tu  an  eternal  SQCoeceion  of  scvming  decay  and  rogen- 
iou ;  com  pari  ug  it  to  water,  air,  or  &ro,  sa  cacli  endeavored  to 
t&ne  on  ihc  iloctriiie  of  his  predecessor,  or  was  Jiitlnciiccd  by  a 
^atclasa  of  theological  Iraditions. 

the  phi!o«)pliioal  svulems,  tJic  Diriiifl  Activity,  divided  by  the 
aud  by  popiilai'  ln-liuf  amon;;  a'rac«  of  pL'i'soDiGcatioiiit,  in 
tbe  idea  ofdi'soent  re]>laced  that  of  causv,  or  of  pauibciatic 
lution.  wiw  rtstorrd,  witliout    oiibdiviaton   or    rcaerration,  to 
Itorciie  a  whole ;  at  first  us  a  mechanical /»r« or /»/>;  aflcnrard 
all-penrading  soul  or  inherent  thought;  and  lastly  as  an 
ml  directing  Intt^Uigenef-. 

icjonian  revival  of  pnnlheism  wa«  materialistia    The  Moving 
wat  in^panible  from   a  m:Lt«ria1  clement,  a  sabtle    yet 
itic  ingrpdient.     Under  the  form  of  air  nr  fir«,  tlic  prinriple  of 
was  asaociatrd  irith  the  meet  obvioiiE  material  macliincryof 
ET«rything,  it  wa£  said,  is  alive  and  full  of  Qoda.    The 
Icrs  of  the  voicuno,  the  magnet,  tho  ebb  and  flow  of  th«  tide^ 
vital  indicalioiia,   Lbe   breatlilug  or  moving  of  ibe  Oreal 
Hd-Auimal.    Tbe  iinperei-ptibk-  Pther  of  Aiiaximcuca  had  no 
tivt  (jLialiiy  beyond    the  atinooplieric  air  with  which  it  waa 
Jj  cotifiised :  and  even  the  "  IiiGnitc"  uf  Auaximaiidi'r.  though 
^of  tbe  ootidttioua  of  quality  or  quantity,  wiia  only  un  ideal 
38,  rvHeved  of  its  cuureeuiiaii  by  negnlione.    It  waa  the  illimib- 
tlo  BtorehoQK  or  Pleromo,  oat  of  which  is  evolved  tho  endlcw 

te  of  phcnomonal  change.  A  moving  Votat  was  recognized  in, 
not  clearly  dietingnishcd  from,  the  material.  Space,  'rime, 
||f[un%  aud  Xumlwrr,  aud  other  common  forms  or  properties,  which 
:t«t  only  as  atfribufts,  viere  treated  as  subtiances,  or  at  least  as 
liking  a  substantial  connection  between  the  ubjeota  la  which 
try  belong:  and  all  tbe  conditions  of  material  existence  were 
ippoBcd  to  have  been  evolved  out  of  tiie  Pythiigor«an  Monad. 
She    Bloatic    phdoaophers    tiuat<>d  cunuuptiona    not  only   as 


«« 


H0SAL8   AKD   DOOHA. 


i 


tntieies,  bnt  as  the  ouljr  cntitips,  alone  poaiCMing  ihc  stabilitr 
cvtuiDty  iiiul  reulily  vainly  eoiight  among  pbeoomeua.    The 
fcality  WHS  Thought    "  All  real  existence,"  they  Bud,  "  ia  nnbl 
existence ;  Qon-oxUt«nce,  being  incoiicoirablc,  is  tUercfuiv  tmpoM^ 
ble ;   existence  fills  up  the  whole  nmi^e  or  thonght,  and  ia  iuKja- 
nblo  fi-oni  its  exercise ;  thuughi  antl  its  object  are  oac^" 

Xenophsnes  need  ambiguous  lauguagl^  applicable  to  Uio 
rial  us  well  as  to  tho  itit-nlal,  and  cxcrlufiireh'  appmjiriata  ta  nui 
In  other  words^  lie  availed  himst>ll'  of  material  imagery  to  illntlnk 
ftu  indL'Quttu  muatiiug.  In  aiiDuiiiK-ing  the  univenal  \»''it\'..  ^■ 
Hppeikled  lo  the  UeaTt'iia  as  ihr  viitiblu  niu)iiri-«iatt»n,  nil  ... 
sphtrical,  u  term  burnmvd  lixiiii  tliu  inoti:rial  world.  He  audtM 
Ood  was  neither  inoy<'<l  nor  unmoved,  limited  nor  unlimit^  tb 
did  not  even  nUeni[it  to  oxpri'ss  ctc^rly  wliut  cuiHiot  be  CODORW' 
clearly ;  admitting,  Huyg  8implictnsi,  that  such  speculatiotu  ¥tn 
■buve  pliTtics.  Pannenidea  employed  similar  expitdieoti,  tt» 
poring  his  mi^taphysiual  Deity  to  a  splicre,  or  t»  hoat,  an  aggrtptt 
or  a  oontinuity,  and  so  involuutarily  witbdntwiog  its  buoubiI 
attnbutei). 

The  Atomic  Bchool,  dividing  the  All  into  Matter  and  For*; 
deemed  matter  unchangeable  iu  \t&  altioiate  coustitutiun,  tbuo^ 
inflnit*fly  Tariablo  iu  its  rtaultant  forms.  They  made  all  vaiirt; 
procL-od  from  the  varied  combjnatioua  of  atom^ ;  hu  l  they  renoini 
UD  mover  or  diriMJtor  of  the  aUiuid  exterusl  to  tbemaulTes ;  no  ■n^ 
versal  Itca&ou;  but  a  Mechanical  Eternal  AwVMtVjr,  UktCbslrf 
the  Poet&  Still  it  is  doubtful  whether  there  ever  was  a  bv 
when  ri/asoQ  could  be  Baid  to  be  enlirvly  aHJecp,  a  atranger  l«ili 
own  existence,  notwitbatauding  thii  apparent  mutt-rialiwa. 
farltest  cout4:mplutiou  of  the  external  world,  which  brings  it 
an  imagiDod  aaoociatiua  with  ouraulrcit,  lussjgns,  either  to  iU  ir 
or  its  i)art«,  the  sensatiuu  aud  vohtion  which  belong  to  onr 
■mils. 

Anaxagoras  admilt^^d  the  existenec  of  ultimate  elenMi 
particles,  as  Empedocles  did,  from  the  oombiDatioos  wheiMf 
material  phooomemi  resulted.  Dui  be  asserted  the  Mo«in|  Fi 
U>  be  Miud  -,  and  yet,  thangh  he  ch'arly  snw  ihe  impostibiJt^ 
adrancing  by  ilhi^traliun  vr  dctinitiou  beyond  a  reawaabk  li>A 
or  a  simple  negation  of  materiality,  y^t  he  could  not  wliollj  Jsii* 
from  tlie  endeavor  to  illui^tnite  the  nut  tin*  of  this  noo-nattc' 
luiad,  by  sjrmbois  drowu  from  those  f^ysical  oousideraiiou  «lii''i 


KKIGHT  OP  THB  SCIT,   DB    PIUSCB    ADEPT. 


en 


bim  in  placing  il  in  a  erpanite  catcgury.  Whotbcr  as  hu- 
111 II  TciLeoD,  or  Ai  tlic  rpgiiliiti ng  Principle  in  nattire,  liv  litld  itdif- 
>a'nt  (Vum  nil  otiior  thinj^  in  character  and  c-fTecl,  and  ihut  Ibcrv- 
jrc  it.  timet  iii^n-HAurilT  dilTcr  in  ita  (issctttijil  conetituLiou.  It  vus 
.eitlit:!r  Matter,  nor  a  Force  coujoiucd  witli  mattc-r,  or  l)om<ige- 
.eons  tntji  it,  but  iitdcpcndoiu  and  gcncricAlly  distinct,  eRp^cialty 
a  Ibis,  that,  Iwiag  Uio  source  of  all  oiulioD,  sejinnttioi),  and  cognt- 
ion,  it  U  something  entirely  iini<{ii?,  pinv,  and  nnmixed ;  nnd  so, 
iriiig  nntiindcrud  hy  uiiy  iiitcrrvriii^  inltiicucv  limiting  its  iiidu- 
HMidrnco  of  individual  action,  it  htis  Supreme  Empire  over  all 
liiug^  over  the  vort(-x  of  woritU  as  wi-11  lu  over  nil  tlint  live  in 
hem.  U  ig  most  pcnetrkting  and  punorTul,  mixing  with  uLher 
bingo.  liiongh  no  other  thing  niikes  uith  it;  exoroiRes  uniromi 
ioiitrol  and  cogtiltion,  and  includes  tht>  Xi-ct-JsHf/  of  ihi?  Pwl^  Ha 
Tf>ll  as  ihc  indcpt-ndcnt  puwi-r  of  tltnu^ht  which  wc  rxercise 
vilhtu  nnreclvcs.  In  short,  it  ia  the  nelf-i^nnHciona  powvr  of 
hbonght  extended  tu  tbi':  nniTcr^v,  and  rxalkd  into  the  8uprcmo 
&|tcriial  Mind  wbich  n^fi,  k\invr»,  and  directs  all  things, 
^frhns  Pantheism  and  Matcriali.sm  wvrv  both  avoided;  and  mnt- 
!*r,  though  as  intluit'eiy  varied  as  the  Bt-nsis  represent  it,  was  h«Id 
n  a  bond  of  unity  transferred  to  a  ruling  power  apart  flvm  it. 
riiat  Power  could  not  be  Prime  Mover,  if  it  were  it6elf  mored; 
nor  All-(i(iTcming,  if  not  npiirt  from  the  things  it  governs.  If 
the  arranging  Principle  wore  inherent  in  matter,  it  would  huv« 
bt^n  imp'i^^iblo  tn  accoant  for  llio  oxistcnon  nf  a  chno«;  if  aome- 
tlling  fxltTwat,  thvn  the  old  Ionian  doctrine  of  a  "  Wgiiiniug* 
bwame  mnre  easily  nonci-ivahlc,  as  being  the  epoch  at  wliich  the 
Armuglng  InU-Iligoncc  communc<:d  its  opcriLtious. 

tut  t\m  grand  idt-u  uf  an  ull-gowrning  inde|icndcnt  mind  in- 
lT<'d  dilticuliica  whioh  proved  ingnptniWc;  becanse  it  ga^e  to 

Iter,  in  the  fomt  nf  chaog,  nn  indopondent  nnd  ctomul  seir-«.i- 
loc.  and  no  introduood  a  dualitnn  of  mind  and  matter.     In  the 

lid  or  lulctligcnrt-,  An:ixagora.<i  indiidf^d  not  only  life  and  mo- 

1,  hut  the  mora]  principles  of  the  noble  nnd  good ;  anil  proba- 
UM'd  tfao  tvrm  un  ucc;ount  of  tho  popular  mi»ipplication  of  the 
word  "God,"  and  aa  licing  \K(t  lialitc  to  misconstruction,  and 
more  «|)cciScalIy  marking  bis  idea.  His  "  Iut<^11igen1^c"  principle 
lined  pmctically  liable  to  many  of  tbo  aanie  dt>rt>c-t8  as  the 

Necessity "  of  the  poer«.    It  was  the  prosentimont  of  a  grait 
which  it  was  for  the  time  impossible  to  espbiin  or  follow  ouL 


678  VOBALS  AHD  DOGHJL 

It  wae  not  yet  intelligible,  nor  was  even  the  iroad  opened  throngh- 
which  it  might  be  approached. 

Mind  cannot  advance  in  metaphysica  beyond  eeir-deificatioK:*^ 
In  attempting  to  go  further,  it  only  enacts  the  apotheosis  of  it^--s 
own  subtle  conceptions,  and  so  sinks  below  the  simpler  gronn.   ■^ 
already  taken.     The  realities  which  Plato  could  not  recognize  i    ^n 
phenomena,  he  discovered  within  his  own  mind,  and  as  unhesita**- 
ingly  as  the  old  Theosophists  installed  its  creations  among  ti)^^« 
Gods.     He,  like  most  philosophers  after  Anaxagoras,  made  th-^HK: 
Supreme  Being  to  be  Intelligence;  but  in  other  respects  left  b^^Ss 
nature  undefined,  or  rather  indefinite  throngh  the  variety  of  de£ 
nitions,  a  conception  vaguely  Souting  between  Theism  and  Pa 
theism.      Though   deprecating  the  demoralizing  tendencies  o::^ 
poetry,  he  was  too  wise  to  attempt  to  replace  them  by  other  rej 
resentations  of  a  positive  kind.     lie  justly  says,  that  spiritns 
things  can  be  made  intelligible  only  through  figures;   and  th^ 
forms  of  allegorical  expression  whieli,  in  a  rude  age,  had  beet 
adopted  unconsciously,  were  designedly  chosen  by  the  philosophe: 
as  the  most  appropriate  vehicles  for  theological  ideas. 

As  the  devices  of  symbolism  were  gradually  stripped  away,  iir'-  "^ 

order,  if  possible,  to  reach  the  fundamental  conception,  the  reii^ 

giouB  feeling  habitually  connected  with  it  seemed  to  evaporat^^^ 
under  tlic  process.     And  yet  the  advocates  of  Monotheism,  Xenc 
phanes  and  lleiaclitns,  declaimed  only  against  the  making  of 
Gods  in  human  form.    They  did  not  attempt  to  strip  nature  of  it-s 
divinity,  but  ruUuT  to  recall  religions  contemplation  from  an  ex- 
ploded symbolism  to  a  purer  one.     They  continued  the  veneratior 
which,  in  the  background  of  poetry,  has  been  maintained  for  Sur 
and  Stars,  ihe  Fire  or  Ether.     Socrates  prostrated  himself  before^^ 
the  rising  luminary ;  and  the  eternal  spheres,  which  seem  to  have 
shared  the  religious  homage  of  Xenophanes,  retained  a  secondary  '^•^f 
and  qualified  Divinity  in  the  Schools  of  the   Peripatetics  and  -^— ^ 
Stoics. 

The  unseen  being  or  beings  revealed  only  to  the  Intellect  be- 

came  the  theme  of  philosophy;  and  their  more  ancient  symbols,  — • 
if  not  openly  discredited,  were  passed  over  with  evasive  generality, 
as  beings  respecting  whose  problematical  existence  we  must  be 
"content  with  what  has  been  reported  by  those  ancients,  who,  as- 
suming to  be  their  descendants,  must  ther*^fore  be  supposed  to 
have  been  well  acquainted  with  their  own  ancestors  and  family 


KNIGHT  OF  THK  6VV,  OR  PBINCB  ADEPT. 


679 


inecHonH."  Aud  the  TlieUm  of  Anaxagorss  wtu  still  mor«  de- 
ddodljr  sahrerdire,  not  only  of  Mytliologj,  bnt  of  the  whole  rcli- 
giiiii  of  oiilwarxt  nature:  it:  bring  iin  ajtpfal  from  t}ie  irorld  wiUi* 
ont,  to  the  con^ciousnoi^  of  spiritual  dignit}'  within  m&Q. 

In  the  doctriiK^  of  Arietotit?,  tfao  world  movosori  uninU>rra]>U 
ediy,  iilwnys  cliiiiiginf;,  yet  OTCT  the  siimo,  like  Tinip,  thv  Eternal 
Now,  knowing  neither  repose  nor  death.  Then?  is  a  principle 
which  niiikcs  good  the  fiiiliipe  of  identUg,  fay  mnltiplying  it«i»- 

tnttji ;  the  deitniction  of  the  iii<Jivitlu<il  by  an  otcnial  renewal 
tUe/orwi  io  which  matter  is  manifcstw!.  Tbia  rvgulor  etonial 
mommftt  implieg  an  Etfnial  Mover  ;  not  an  inert  Eternity,  such 
aathe  PUtonio  Ehfot,  but  one  always  ftriing,  bis  fmenrt  being  to 
act,  for  otherwise  he  might  ifirfr  have  acted,  and  the  exisieuce  of 
the  world  would  be  an  accident ;  for  what  should  have,  in  that 
ca«",  decided  Him  to  act,  after  long  inactivity?  Nor  cau  he  be 
partly  inacl  and  purHj  j>ohntial,  that  i$,  quiescent  and  undcter- 
mitied  to  tti  or  uol  to  act,  for  ercn  in  that  case  motion  would  not 
he  eternal,  but  contingt^nt  and  precarious.  lie  is  therefore  whoUy 
inatf,  a  pure,  untiring  ueiivity,  and  fur  the  same  reasons  wholly 
^kiaterial.  Thus  Aristotle  avoided  the  idea  that  Gad  was  inact' 
nk  and  Si-ir-ounl^mplatiTc  for  an  ftrniity.  and  then  for  some  un- 
_kuown  R-asoDt  or  by  some  unknown  molivcv  commeuocd  to  uct 
irdly  and  prpdtice ;  hub  he  incarred  the  opposite  huznrd,  of 
ting  the  rcBult  of  His  nction,  matter  and  the  TTniverse,  be  oo- 
teul  with  Himaplf ;  or,  in  other  Words,  of  donying  that  there 
.any  tinx*  when  hii  ontward  action  commencftt. 
Cbc  First  Causc.he  slid,  niimovcd,  moves  all  Aci  was/ri/.and 
I'nivfrsf  baa  existed  forever;  one  persistent  cause  directing 
loontinnity.  The  unUt/  of  the  First  Mover  follows  from  his 
nateriality.  If  he  wore  not  himself  unmoved,  the  series  of 
motions  nriil  causes  of  motion  wonld  be  inttnite.    Unmoved,  there- 

1^,  and  unchangeable  himself,  all  movement,  even  that  in  space, 
bansed  by  Ilim  :  He  Is  neeeasary:  Tie  cunnot  be  oIlierwiBe  than 
5lle  is :  and  it  is  only  thrnitgh  ihc  necessity  of  His  being  that 
juin  an^ount  for  those  ni;eessiiry  ctoninl  relatione  which  make  a 
tncc  of  Being  possible.  Thus  Aristotle  loaned  to  a  seemingly 
personal  God;  not  a  Being  of  parts  and  pfissions,  like  the  God  of 
the  Hebrews,  or  that  of  (be  maiia  even  of  educated  men  in  our  own 
day,  but  a  Substantial  ITead  of  all  the  categories  of  being,  an 
IndiTidnallty  of  Intelligence,  the  dogma  of  Anuxagoms  revived 


480 


UORALS  AKD  DOGMA. 


oat  or  a  more  cluboniU<  uuil  prorounil  dUibljsis  o£  Nalme; 
tiling  like  thuL  living  unimiliiguoiid  Principle  wliiob  tbo  uld  jmnU, 
in  udvaauo  r)f  tliu  nmt*.'riiilistii;  CL>::(mogi>uUu  fruui  Xiglil  ml 
Chatis,  hud  disGovcrcJ  in  Oiiruuos  ur  Hi-iis.  Sijon,  howcTtr.  ll* 
\-i8ion  of  [Kinouftlitjr  ie  witbdrawo,  and  wc  iMcb  tlmt  cuImiiitUDf 
point  of  thought  trhore  the  resl  bitinda  with  the  idciU;  ■line 
moral  action  and  nhji'ctive  IhougliL  {t|i«l  is,  thought  cKetriariii 
to  auytliing  outride  of  llwlf),  U5  well  as  the  aial«rinl  budt.in 
excluded;  and  whorv  tlic  divine  action  iu  the  world  nloiiu  itf 
vril  of  ini)M.'m-truhlL-  iuy£tL-r>,  und  to  the  uLuiuitt  ingenuitj  of 
rctoiirch  pn.'deuts  hut  n  coutnidictiou.  At  Uiit  cxtrtiuc,  tk 
jwrtos  of  officietit  causes  rcgulvog  its«]f  ioto  the  l-lutl  Cuuk 
Thai  which  niuvcii.  tl.'»if  utimoved.  din  only  lu>  the  itnmubditj  if 
Thought  or  Fnrni.  God  in  bnih  formal,  efficient,  and  linal  tmom; 
the  Onv  Form  comprising  nil  forms,  tliu  one  gmd  inrhiJiii;  iQ 
g(KH],  the  goal  of  till'  longing  of  the  L'nivcrso,  nioTing  the  nvaM 
U  the  object  of  loTc  or  rational  do?tirc  moves  the  iadividuuL  & 
18  the  intRmol  or  »:'1f-n-u]i»ed  Final  Can«e,  hnvinj^no  end  IvrKd 
M  imsc'lf.  lie  is  no  monil  agent ;  for  if  he  w*-rp,  ho  would  br  M 
an  instrument  for  producing  something  still  higher  and  fntttt 
One  snrt  of  act  ontv,  aclivity  of  mind  or  thought,  can  he  uogHfli 
to  him  who  is  at  onc<.-  all  act  >ct  nil  rojiotk-.  What  wockUm 
highest  pK^UiSurv;,  which  diitingntfhcs  walft>fulnc#s  aod  feoniMB. 
aod  which  gives  »  refloctt-d  charm  to  hope  and  momorr,  if  vitli 
bim  {icrpvtual.  Ills  exixu>n(Mt  is  unbroken  enjoyment  of  ttial  wiicii 
is  moHt  excellent  but  only  temporary  with  ns.  The  diiioc  qmBlj 
of  activrand  ret  tran(|ui]  ficlf-cuntemphuion  chargkcteriaing  ialeli- 
gence,  is  prp-vmlnintly  poseA'ttcd  by  the  divine  misd;  his  tbottf''^ 
which  is  his  <?xistODCO,lwing.iinlikooiir«,  unconditional  ami  vM'f 
itel.  If  liocan  recotvsniiygralilicaiiouoreMjoymi'utfyoni  tluttvlic'i 
vxiet^  beyond  himself,  he  can  lUso  be  displeased  and  jMUlifld  villi  ^ 
aud  tben  he  would  be  an  impcrfi-ct  U-ing.  To  suppow  yiaiW 
ciperienred  by  him  from  anything  outward,  supposes  an  taiafl- 
cicDt  prutr  enjoyment  and  hnpi>iiies8,  nnd  a  sort  of  dvpitodnc). 
Man'«  Good  is  beyond  himself;  not  ea  God'e.  The  etomd  •<' 
which  produces  the  world's  life  is  the  eternal  desire  of  good  'fbr 
object  of  tlis  Absolute  Thought  is  the  Absotuta  Oow).  Ni'"'* 
is  all  movement,  and  Thought  all  repOAe.  lu  otmtemplaUag  tbH 
absolute  good,  thv  Fiuality  c»Q  ooatpmplate  utily  itKlT;  aa^lbtt 
all  material  interference  being  excluded,  tbe  •lutlnotioaofiBt'r' 


KNIOUr  OP  TBB  SDK,  OB  ClUXCK   A.DE1<T. 


681 


^: 


1(1  obji-ct  Tttuiahifs  la  complete  tdeutiQcatiou,  aud    Lli«  Divine 
lioitghc  U^thelliiukiugurUiuugliL."    Tbcciicrgy*)!  iniud  i>  life, 
utid  OM  ia  lliutfiucrgy  in  itd  purilj  and  [wrffction.    lie  is  Uiorofon) 
e  iUeir,  eturual  and  pcrl'ect ;  utid  Uitj  aunii  up  all  Lbul  la  nicjat 
tli«  term  "God."    And  jet,  after  nil  this  tranaoeadcn (alism, 
B  iery  tE».'nco  o(   ibuught  consiaU  iu  ils   mobility  and    power 
tniii8rpreQCt<  from  obJMt  Lo  objucl;  and  vttcua  conoeive  at  no 
longliU  vitlioot  an  objucL  Lieyond  ilMll't  about  wliiob  U>  Uiink, 
r  of  uiiy  aclivity  in  im^rc  Beif-cuuk-mptation,  wilbuiiL  outwunl 
U  nioveniciil,  or  manifcstiitiou. 

Kite  endeavors  to  show  how  the  Divine  Principlv  of  Qood 

imw)  n-alistud  in  Js'iituiv:  Anstotie's  &yst<?m  is  avuel  mmlugtcul 

uotiuu  to  pp>ve  huw  uli    Nature  u-ud^    toward   k   (Juut  guud. 

considered  Sonl  as  a  principle  of  moviMnenl,  and  made  his 

oity  rcaliiw,  thai  is,  tiini  into  realities,  his  ideas  na  a  free,  int«]> 

enl  Force    Aiiat^^tk-,  for  whom  Son!  ia  Ibo  molioule«$  centre 

m  which  motinn  radidles,  and  to  whicli  it  oonvcrgog,  conooivea 

corfflspondingly  ntimuvfd  GixL     The   Doity  of  I*lii4o  crc»t«g, 

iperiiitentlf.  and  rejoices  in  the  iniirenial  joy  of,  Itij  creatures. 

of  Aristutte  ia  the  perfection  of  mnn'ii  ititcllectual  aclivit/ 

ended  to  the  nnircrM?.  Wlien  he  makeo  the  Deity  to  W  an  eter> 

i1  uct  of  seir-cmitcmptatioii,  this  world  is  liot  cxchidi^d  from  bia 

isianccsfor  becont^mplar^  it  witltiii  himwlf.  Apurt  (Vom  and 

tyond  Ihe  world,  be  vet  mTsterioiiglv  interraingles  with  it.     Ho  is 

nvorsjd  as  well  ns  indifidiutl :  his  ugvncy  \»  nec«fsary  iitid  gen- 

.1,  yet  also  makes  the  real  aiid  the  good  of  the  particular. 

When  Plato  hatl  gircn  to  the  unformed  world  the  animal  lifa 

the  Ionian^  and  added   to  that  the  Aiia!tas;'~''rvaii  lntcllij;^no(^ 

errtiling  the  wild  principlu  of  Ncctssity :  and  when  to  IntcUi- 

re  was  8diU*d  Bi'ueficcnec ;  and  thedi-ead  Wardounj.  fr"or«e  and 

n-ngth,  were  maile  tnbrinlinatc  to  MilclnesK  and  Ooodnegs,  it 

mt»d  as  if  a  further  adrance  were  impossibh-,  and  that  the  Duity 

nl<i  not  be  more  than  The  Wise  and  The  Good. 

Bat  the  con  tempi  atjnn  ol  the  tiood  implici  that  of  its  oppotiitu, 

ril.     When  God  is  held  to  be  "The  Good,"  it  is  not  i>cc*a» 

vil  it  nnknowit,  btit  bccanso  it  is  designedly  excludt-d  from  Hi« 

ribulfs.     Hat  if  Evil  be  a  separate  aod  independent  eiietence. 

how  wonid  it  fare  witli  Hik  prprngatire  of  Unity  and  Supremacy  t 

To  meet  tlitu  dilemma,  it  remained  only  to  fal)  back  on  wimelhing 

tDori!  orlcsa  akin  to  the  TagaeDcee  ofantiqoity;  to  make  a  virlool 


««t 


VORAIfi  JLHtn  DOOHA. 


ooDfeanoQ  of  ignorancci,  to  dfny  Ihc  uhimate  realjtr  of  eril,  IH 
Plato  and  Aristotle,  or,  witli  Sjieosijipu*,  the  eternity  of  lU  in'j- 
tlietical  existence,  lo  siirniise  that  it  it  ouly  one  of  those  notiou 
which  arc  indeed  prorJeioiutllj-  itidispcoHiblc  in  a  ooiidiLioa  of 
fimt«knowlodgc,bntor which  80  many  bar*  boon  alrcadv  dUcrei* 
t«d  by  theodvancteor  philosojihy;  toreTcri,  hi  ehon.fo  th#oripwl 
conception  of  "The  Ahsoliil*,"  or  of  a  Binpk*  !k-iijg.  in  whom  tH 
■nvBtcries  nre  oxplaitiod.  and  before  whom  thedititiirbing  ]iriDd{ile 
if)  redimt]  to  a  mcrD  turbid  iqiot  on  the  ovt^n  of  Etrraity,  vhidi 
to  the  en-  of  faith  may  be  said  no  longer  to  cxieL 

nut  the  absolute  is  nearly  a\\it4  to  Ibt'  non-t>xi8t«Dt 
nnd  evil  ohtmded  ihemfu^lvvs  too  constantly  and  convineingi] 
be  confuted  orcnncellvd  by  subtleties  of  Ijogic.    It  is  in  vaiaj 
Bttempt  to  merige  the  world  iu  Gad,  while  the  world  of  ez\ 
exhibits  conlraricty,  impiTfcelioii,  And  Ibntahility,  inEtead  of  I 
immutability  of  ite  source.     Philosophy  wag   but  iiaotbtfr  bi 
for  iinoorlninty;  and  ufWr  the  mind  hod  snceessively  deified  XsC 
and  its  own  conceptions,  witlmut  any  prnctienl  rpeiilrhnllntii 
occnpation  ;  when  thf  rpali  ly  it  wmglit,  without  or  wilhin,  i 
ever  to  elnde  Ha  grtusp*  the  intellect,  baffled  in  ita  higher  fliglrtl. 
sought  ndviintagc  and  repose  in  aiming  at  troth  of  a  lower  Inl 
more  appUcnble  kind. 

The  Deity  of  Plato  ig  a  Being  pnjportioned  to  haman  lyap 
titira;  the  Father  of  the  World,  an  well  aa  itj  Creator;  the  aotW 
of  good   only,   not  of  evil.     "  Knvy,"  be  surs,  "is  far   niMini 
IVoDt  ocleetiul  binn}r&  and  man.  if  willing,  and  braced  fortherfforti 
JB  j>ormitted  to  iLipire  to  a  eommnnion  with  the  eolemo  trooflOBl 
Bwcet  90cietii-3  of  heaven.    Ood  ia  tlie  Idea  or  Kasenoo  of  GoodnMk 
the   Good   ibtelf  [to  ayaSov]:    in  goodneas,    Ue    crested  Uk 
World.  »nd  gave  to  it  the  greatest  perfection  of  which  it  n> 
(iiiHocptible ;  niukiug  iU  as  fur  a^  poKsible.  un  image  of  HJMtttt   , 
The  subtime  type  of  ull  excellence  is  un  object  not  only  i>f  t<^H 
cration  bnt  lore."     The  Snge*  of  old  had  already  inlimatfd  v^ 
enigmas  that  God  in  the  Author  of  Good:  that   lilw  the  Sano 
Heaven,  or.£sculapina  on  earth,  He  it   "  Healer,^  *'  SiBTioar."  u^ 
"  Redeemer."  the  destroyer  und  uvert«r  of  Kvil.  over  bealtng  tbc»* 
chicfe  inflicted  by  lU-r^-,  the  wanton  or  irrational  power  of  tttto"- 

Plato  only  ancrta  with  more  distiootneas  tbc  dogma  afntifuir 
when  he  reeogniicea  Love  as  the  highest  and  most  heneflom'*' 
Gods,  who  gives  to  nature  the  invigorating  ciicf^y  restond  Vj  ^ 


RMOHT  OP  TUE  SVS,  OR  PBUi'CK  ADEPT.  9S3 

trt  of  medicine  to  the  hody;  since  Lovo  it  empbutically  the  ^hy- 
stfihin  ur  the  uuivorHe,  the  jl!$citl»pins  to  whom  Socrates  wished 
to  ucriGou  in  tli«  lionr  of  bis  dciith. 

A  figaraLivt:  idciit  adoiitvd  rrom  fnmiliar  imagery,  garc  that  en- 
dcariag  lupvcKu  ihc divine  conufCtiun  with  Uii-  unironK  which  had 
cotnmuudvd  the  earliest  as4«ut  of  the  eemiincQU,  Qiitil,  rising  in 
n-lincment  with  the  pmgreaa  of  mental  callivBtion,  it  altiniAtoly 
i-t>tutiliHhL>d  itft>lf  as  tinnly  in  the  ilelilterate  npiirohation  of  the 
understanding,  as  it  had  ever  responiled  bo  the  sympathies.  Even 
Uie  rude  Scyt)iiitn«.  Bithyutans,  and  BcuiidiiiariaDS,  callL-d  Qod 
thfir  "  FatliiT;  "  uU  nations  traced  tlioir  nncrstry  more  or  Ices 
diroclly  to  I1cmt<^q.  The  JiyiK-rborcuu  Ok-n,  oac  of  the  oldest 
aymbolt)  of  the  religiouR  antiquity  of  Greece,  mode  Love  the  Firsl' 
born  of  Xatiire.  Who  uill  vi>iunre  to  pninounre  nt  what  time 
Oud  wu  flrat  worthily  and  truly  honored,  or  when  man  ftrxt 
hegmn  to  feel  luight  the  mntevtoqucnoc  of  nuturcl'  In  theobscnra 
physioa  of  Ihe  mystical  Thco!o;jt.TS  who  prvceJed  Oa-ok  philoso- 
phy. Love  WM  the  Great  First  Cause  und  I'arent  of  tJie  Univemo. 
"  Zona  "  enya  Proclna,  "when  entering  npou  the  work  of  creation, 
I'liungfii  Himself  into  the  f»prn  of  Love:  and  llehruiight  forward 
Aphrxuliie,  the  prineipte  of  Unity  and  Universal  Iliirmuny,  to 
display  her  light  to  all  lu  the  depths  of  His  myAterioaii  bt-ingi 
He  contains  the  principle  of  love  within  Qim^ilf ;  in  Uim.  orcativc 
WiMlom  and  bleuod  love  hk  united." 

•■  From  the  llm 
Of  t>n)'a  oa  lUrao  his  lore  dtrhiL-  he  Axed, 
His  iulnilraliun  ;  till  in  time  enmpleie 
What  Ii*.-  lultnJnil  tintl  lurtid.  Ilia  yiUI  luniU 
Vtttolded  1nU>  bGlag." 

The  s]>FctiUtor«  of  the  venerable  East,  who  had  conceived  tlie 
idem  of  uo  Elcmal  fii-ing  eniwrior  to  all  afiV-ctiou  aud  change,  in 
Hia  own  sufBciency  enjoying  a  plenitude  of  serene  and  iudepeud- 
<>nt  tililit,  were  led  U>  inquin<  into  the  apparently  iaconsinteut 
fact  of  the  orealion  of  the  world.  Why,  tliey  aeked,  did  He,  who 
r^nired  nothing  extemol  to  Iliinself  to  complvle  Tlis  already- 
•siistiug  Pta-fection,  conw  forth  ont  of  His  nnrv-vfalcd  and  perfect 
c^X)st4-iK)c,  und  become  incorporated  in  the  viciaaitades  of  natare? 
The  solution  of  the  difiicully  was  Love.  The  Great  Being  beheld 
the  braaty  of  his  own  conception,  which  dwelt  with  bini  nlone 
froni  tie  begiaoing,  Maia,  or  Nature's  loveliiiess,at  onve  the  germ 


BU 


XOIUU  JLKD  DOOMA. 


J 


of  pnaskin  and  the  source  of  worlds.     Love  became  the  ani 
|)4n-nt,  when  tbo  Deity,  before  remote  and  inscrnUbk,  U^ctmi 
•(li-ally  Sfpani.toii  iiilo  llio  loving  iind  tin-  Iwlored. 

And  hciT  tigttin  rrcur»  thn  ancient  diHiniltv;  that,  at  whatner 
early  period  tbis  creation  occnrmd,  an  eternity  bad  preTimitlf 
elapacil.  daring  whit^h  God,  dwelling  alone  in  hi«  nniDnpeuW 
nnitj,  had  no  object  for  his  lore ;  and  that  tbo  tity  nrord  tiii|il)<i 
Ut  ne  an  existing  object  toward  n-bich  the  love  is  directed;  to  tint 
we  eannot  c<tn:^ife  of  Inve  in  tbe  nhiieDee  of  niiT  object  to  b 
loved  ;  and  iherrfore  <xv  again  return  to  tbis  point,  that  if  Lurii 
of  Ond'n  caacnce,  and  he  is  nnchangratitc,  the  fame  acc^tj  at 
hie  nature,  supposed  to  have  canned  creation,  mnatever  have  midt 
hie  etiMence  witliout  an  object  to  love  inipuuible:  and  to  t^, 
the  univerM  mast  bare  boen  eo-oxJstcnt  vilh  himwlf. 

The  qne»tJonii  bow  and  nby  evil  eststs  in  tJic  nnirern;  btnr 
existence  is  to  be  nconciWl  with  tbe  admiiled  wisdom  and 
nnes  and  omnipotence  of  Owl ;  and  how  far  man  ia  a  fVcc  agent,* 
controlled  by  an  inexorable  necessity  or  deetiny.  have  two  ailt 
On  one,  they  arc  qnestinne  aa  to  the  qualities  and  attribntn  >r 
Ond ;  for  we  tnnet  infer  Hie  moral  natnre  from  His  mode  of  jaf* 
eming  the  universe,  and  ihey  evor  enter  into  any  eoneidentioaif 
His  intellectual  naiun>:  iind  on  the  otbrr,  they  directly  coacM 
the  moral  resjioneibility,  and  tderefore  the  deatiny.  of  mau.  AD- 
important,  tlifprf^fure,  in  both  points  of  view,  they  bare,  bees  maA 
dificussed  in  all  ages  of  the  world,  and  have  no  doobt  vtrpi  ma, 
more  (ban  nil  other  ((ueetions  have,  to  endeavor  to  falhon  tir 
profound  mysteries  of  tbe  Nature  and  tbo  mode  of  EUistenooinl 
aiiiun  of  an  incomprehen^ilde  God. 

And,  with  tbtse.  elill  anolbcr  question  also  preituuls  ili^tf' 
whether  the  Peity  gorei-Qs  the  rniversc  by  fixed  and  unallei^l' 
Inw»,  or  by  sfwoial  I'ntvidenees  and  interference*,  fo  that  lie  bim 
Ite  induced  t«  change  tlii  iviurse  and  the  resulta  of  hanisa  or 
material  action,  by  ptuyer  and  8U|)plication. 

Qod  alone  is  all-|)owerfuI ;  but  tbe  human  sonl  baa  in  >II  tf 
aeacrted  its  claim  to  be  con^dered  aa  [nrt  of  tbe  Divine.  "TV 
purity  of  the  spirit,"  eays  Vuu  Uclmont,  *'  is  ebown  tbroaffb  eoA'S 
nnd  effieaeiou8ncg«  of  will  Qod,  by  tbe  agency  of  an  inflaite  ^^'^ 
created  the  nniven:",  and  the  same  sort  of  jxiwer  in  an  tafet)^ 
degree,  limited  more  or  less  by  external  hindrances,  exisU  '»  •" 
flpiritnal  beinga."    Tbe  higher  we  ascend  in  ant>f|nity,  tbe  dO" 


RK1G8T  OP  THE  8CS,  OB  PBIKf  E  ADKPT. 


6S5 


prayer  taVe  the  form  of  incantation;  and  tlut  form  it  atill  in 

ml  dcgpw  relaine,  since  the  rit«  of  jmblio  wf»rslii|j  are  g#n- 

f  considered  not  merely  as  an  expression  of  trust  or  reveivnco, 

al  sptrituul  aels.  llie  elTect  of  wliicti  U  look«d  for  only  villiin 

mind  of  the  woraliipiHT.  but  m  acts  from  which  Bomc  direct 

lird   it-siiU   is  antt('i|wtL-d.  tlic  attiilniucnt  nf  evmf  dc<ircd 

rt,  of  hcaltli  or  wraith,  of  guponintnrul  giflB  fur  boilr  or 

1,  of  excmpiirtD  frotn  diinpor,  or  TonEreattc*  upon  fncmifg. 

lyer  wjis  ahlo  to  clmnj^ft  the  pnr|K»3cs  of  He«vpn,  and  1o  niako 

Dufes  tremble  ondcr  rhe  abvn*     It  oxerciwil  n  compulsory 

.opnce  oTcr  the  Oodg.     Tt  proniot'-d  the  mngnptic  «ytnpftthy  of 

ftt  with  spirit;  and  th'*  rfiiido  anil  Persian  liliirgit-s.  addresseil 

Imlj  to  the  rieity  himsetf.  but  to  his  diversified  nnanifestattoiiB. 

p  (Kincidcred  whulesome  and  iiecesfatr  iterations  of  the  liying 

creative  Word  which  at  first  eflV.'Ct«at«d  the  diTine  will,  and 

^h  from  inslunl  tu  iiielnnt  nipjwrtd  the  univor^l  framo  by  iti 

Bn)  n-pptitlon. 

D  the  narrxtive  of  thu  Fall,  we  havo  the  Hebrew  mode  of  pi- 
ling the  great  moral  mystery,  the  origin  of  evil  and  the  appa- 
I  estrangement  IVom  Heaven ;  and  a  similar  idea,  rarioasly 
fificd.  obtained  in  all  the  ancient  creeds.  Everyn  here,  man 
i  the  WginniDg  been  innoccat.  and  happy,  and  had  lapsed, 
ptatiun  and  his  own  vrnlcne^?.  from  hi<)  Kntl  eiifate.  Thus 
anted  for  the  presumed  conneelion  of  increase  of  knowl- 
with  inore!i«e  of  misery,  and,  in  particDliu,  the  great  penalty 
th  vas  n-conciU-d  with  Divine  ju«ttoe.  Subordinate  to  thiMC 
r  jwiiitB  WL-re  the  qucptions.  Why  is  the  earth  covered  with 
a  and  weeds?  whciiec  the  origin  of  clothing,  of  sexual  ahamo 
ffiMWon?  whence  the  infliction  of  labor.  BTid  how  to  justilV 
ej^Tftili-rl  comiilidn  nf  wimmii  in  the  Ka«t,  or  acrannt  for  the 
iiig  BO  gen«rally  fe]t  ifiwajd  ttie  Seriient  Tribu? 
;e  by^wthesis  of  a  fall,  rerinircd  nnder  somo  of  it4  modifica- 
in  all  systems,  to  accvunt  for  the  nppjirent  imperferMon  in 
ork  of  »  perfect  Hein*»,  was,  in  Eafitern  philosophy,  the  un- 
ndabln  BocompaDinient  and  condition  of  limited  or  individnsl 
cc ;  since  the  .Sonl,  eou'KWred  as  a  fragment  of  the  Uni- 
3lind,  might  be  said  to  have  ln[wei]  from  tis  preeminence 
parted  frum  its  source,  and  oeauing  to  form  part  of  integral 
lion.  The  ihenry  of  it<  reunion  was  corresp  tiideni  tn  lh« 
cd  cauac  of  itn  degmdation.    To  reach  it«  prior  condition, 


68C 


UOUAU  AXD  DOOMA. 


its  individanlity  tnu4  uetuu ;  it  must  be  eDiaUL-ipnUifl  bj  iM^utf^ 
tioii  into  tho  Inlinitc,  Ihc  consummation  or  all  things  inGoiio 
be?  [trurniiU'd  by  human  r-'fTort  in  Npiritual  mi-dilutUm  or  self-murti- 
fication,  itnd  complcled  in  the  ni;^;inil  transformation  ardmth. 

And  as  man  bad  fullen,  so  it  was  held  thut  the  Angela  of 
had,  iVom  their  (irst  estate,  to  vrhioh,  like  men,  tliey  were,  in 
good  time,  to  be  restored,  and  the  ivign  of  evil  was  ilien  to 
forever.  To  this  great  result  all  the  Ancient  Theclogici  point; 
and  tbnR  they  all  cndciivoivd  to  reconcile  the  existeoee  of  Si 
and  Evil  with  the  perfect  uud  uiideiiiuble  n-iisdoin  and  he 
of  God. 

With  man's  exercise  of  thought  arc  iiiSL-pnrably  i"onn 
dom  imd  reepoiisibilitr.  Man  as«unii.is  hie  pru|M-r  rmiik  m  % 
agcol,  when  with  a  scnac  of  the  liniitottoas  of  his  natura  ariielibt 
otnspiougncss  of  freedom,  and  of  ihe  olilifjntion?  awvm 
exorcise,  the  scnmi  of  dnty  and  of  the  eapneity  to  perfom 
soppose  that  man  ever  imagined  himself  Dot  to  be  a  Oreo 
until  he  hnd  nrguitl  himself  into  that  belief,  would  b«  to  m 
tliab  he  was  in  that  below  the  brutea;  for  he,  Irke  them,  is  on- 
tcUnis  of  his  freedom  to  act  Experience  alone  teachea  him  tbt 
this  fnxduin  of  actii>u  is  limited  iind  controlled;  uud  when  *Mt 
ia  uutwitrd  to  him  re^lmine  mid  limita  tJits  freedom  of  actioDfte 
instinetivvly  reboU  against  it  ns  a  wrong.  The  mlv  of  duty  ut 
the  materiuU  of  ex|>erieiice  are  derived  from  an  ncijii.t" 
the  oonditions  of  the  ext>?rnal  world,  in  which  the  i 
exerted  ;  and  thtis  the  problem  of  man  involves  those  of  Ni 
and  God.  Onr  freedom,  we  learn  by  ex|)trie»oe,  is  delennitrf 
aa  agency  external  to  us ;  our  happiness  is  iuliniately  tUpa 
on  the  rehkliuns  of  (lie  outward  AVurld,  and  ou  the  moral  dbnteW 
of  its  Buler. 

Then  at  one*  arises  this  problem  :  The  God  of  Nature  moK  1* 
One,  and  Wm  cbarueU-r  cannot  be  euHpected  to  be  »thrrlhanp*i 
Whence,  tlii-ii,  umn:  the  evil,  the  conecioiism-KS  of  which  mtt«  '"■ 
variably  hitve  preceded  or  accompanied  mnn'e  moral  detelopUMol^ 
On  this  subject  human  opinion  has  eblied  and  flowod  bet 
two  conlradictory  extremes,  one  of  uhioh  seems  inoonsiitent 
God's  Omaiputcnce,  and  the  other  with  His  benefiocnoe.  If 
it  was  8uid,  ta  perfectly  wise  and  good,  evil  must  arise  fhnn  V^ 
indeptndent  and  hotiilt  principle  :  if,  on  the  other  hand,  all  *ff^ 
eiei  m  «ubt>rdia&t«  to  Oao, it  is diOioult,  tX avil does  iadc«Ieni|i 


KDl^ 


KNIOIIT  0?  THB  SCK,   OQ  PUtKCE   ADEPT. 


687 


!  there  u  an;  suob  thing  aa  Eril,  to  avuid  the  impietj  of  making 
lod  the  Author  of  it 

The  rtcogoitiuQ  of  a  moral  aiid  phvaical  dualism  in  nuturc  was 
(Ivcrse  to  llie  doctrine  of  IJiviae  Ijiiity.  Many  of  Ihc  Ancients 
nonghi  it  absurd  to  itnnginc  one  Snpremc  Bcin^.  liki*  Homer's 
ove,  diiiributing  goad  and  eril  out  of  two  utus.  They  tiiorcforo 
iibitiiuU-d,  as  we  hare  seen,  the  doctrine  of  two  digtiuct  and 
Knal  principles;  eome  making  the  cause  of  evil  to  he  the  in- 
«rent  imperfection  of  matter  uiid  the  flesh,  without  cxplainiiig 
Qvil  wui)  not  the  cause  uf  tbut ;  while  otliera  pcr&ou  ificd  the 
iln.-d  Hgeucy,  an^  lauciftilly  invented  an  Evil  Principle,  th« 
Btiim  of  whiHse  origin  indi-ed  iiivolvt?(l  all  (he  difBculty  of  the 
Inal  pniblfRi,  hut  whijst>  oxisutice.  if  unw  taken  for  gnint*H], 
lua  eiifficient  U8  a  popular  aolutiou  of  the  mystery;  the  difficulty 
eiug  !!upj)o«.il  no  loiigiT  lo  exist  when  pushod  a  etvp  furtlit-r  off, 

ttlic  dilliuulty  of  conoi-iving  the  world  ujihcld  by  an  elephant 
t  supposed  to  ho  got  rid  of  when  it  was  enid  that  the  elephant 
I  sn  pporkKl  by  n  toploige. 
?ho  flimpkT,  arul  pnjbnVily  the  older,  notion,  treated  the  one  only 
fod  as  the  Author  of  all  things.  "  I  fonn  the  light,"  cuys  Jeho- 
abr  "  and  create  darkness ;  I  cause  proHjterit-v  and  create  evil ;  I, 
|u  Lord,  do  all  tliriw  things.''  "All  mankind."  says  Maxiuius 
Was,  "are  agreed  that  there  exists  one  only  Universal  King 
BQ  FaUier,  and  that  the  many  Gods  are  his  Children."  There  is 
othing  improbuble  in  tlie  supposition  that  the  primitire  ideu  wag 
bat  Ibore  was  hut  one  God.  A  vague  Gense  of  Nature's  Unity, 
tended  irith  a  dim  |)er<3eptiuu  of  au  all-ptrvadiiig  Spiritual  E»* 
loe.  hsii  l)efn  rumurkt^'d  amuug  Lhu  i-arliefit  nianifvstuttons  of  tha 
lau  Mind.  Kvcrywherc  it  was  the  dim  rcmemhraacc,  nncer- 
and  indefinite,  of  the  original  truth  taught  by  Uud  to  tho 
.men. 

flie  Ueity  of  the  Old  Testament  is  everywhere  represented  u 
|<lia>c't  author  of  Kvil,  commissioning  evil  and  lying  spirits  to 
1,  iiardi'niiig  the  heurt  of  I'hurju>h,  and  visiting  the  iniquity  of 
lividnal  sinner  on  the  whole  people.  The  rude  conception. 
iternncsii  predominating  over  mi-rcy  in  the  Deity,  can  alone 

Eiint  for  the  human  sacrilicca,  purposed,  if  not  executed,  h/ 
khoiti  and  Jephihah.    It  has  not  boun  anoommvn,  in  any  ag« 
mntry  of  the  world,  for  men  to  recognize  tho  existence  of  one 
|Od,  without  forming  any  becoming  estimate  of  his  dignity.    The 

U 


OftQsee-of  iKith  good  and  ill  ons  rcfcnw)  tn  n  myelmoas  CFiitn.ta 
which  «uch  assigns  gitch  Attributes  ne  corraepoud  witb  his  «n 
intellect  and  advunn:  in  oivilixnUun.  Ilcnce  tha  nttigutBeiU  Is 
the  Deity  of  ihc  fwlings  nf  envy  and  jnaJousy.  Hi-ncc  ibe  prf» 
cation  given  by  t-he  heitling  skill  of  /fieculiipias  aud  ihi-  hutuof 
ih«ft  of  fire  hy  Prom^tlieiu.  Tlie  \ery  spirit  of  N»ture,  pewai- 
fied  in  Orpboue,  Tantalus,  or  Pliincnd  was  stippostd  to  have  ben 
killed,  ounriiiod,  or  blinded,  for  liaving  too  tr»\y  divalgwl  tbr 
Divine  Mystoi-ifs  lu  iniinkind.  This  DiviiK'  Knvy  slill  i>xijUiai 
modifii-d  form.  «ik1  viirifs  actoixling  lo  circumst-iDccs.  In  Uvmi 
it  a{iiK-ar8  in  tbc  lowest  type  of  hnmun  muliguity.  tn  tiic  God  vl 
UoMS,  it  is  jmloLiey  of  the  infriagcment  of  tlio  oulocr&tio  pora 
die  check  to  political  treniton ;  and  even  the  pciialtie*  d«DDBMld 
for  worshipping  other  Cods  often  seem  dictat«4  mther  bja  jfakoi 
regivnl  fur  hi.<<  own  greatness  in  IVIty,  ihiin  hy  the  i-niirtiiilit; 
a.iid  <Iegi-acli>d  nature  of  the  worship  iiwlf.  In  Herudotiu  tai 
eth«r  writers  it  Aesnmes  a  more  philosophical  shape,  aa  a  itnd 
fldherencc  lo  a  moral  pqnilibnHm  in  the  gorcmmrut  of  the  voftt; 
in  the  ptinishmciit  of  pi-idc,  orrogiincc,  and  insolent  prtlcaiico. 

God  acts  providoQtislly  in  Natnre  by  regular  and  nnivi^rtai  Im 
liy  oonstnnt  modes  of  opruAion ;  and  so  lakes  cnrc  nf  maitral 
things  wiihuut  violating  their  cmistitution,  ailing  always  accoi4- 
ing  to  the  nature  of  the  things  wfaiuh  lie  has  made.  It  u  a  bd 
of  obtscrrution  tliut,  iu  the  mutnTial  and  mioonecioiu  world.  Ut 
works  bif  its  nuttoriulity  and  unuunsciuucncss,  not  a^inEi  tbtnt: 
in  the  animal  world,  b^  it^  animulity  and  porUal  coast'JonsiaSK 
not  against  them.  So  in  the  proTidentiul  govommeBt  nf  tbt 
world,  be  acts  by  n-giilftr  nnd  univoriQiI  Inws^  and  ounslont  mote 
of  operation;  uiid  so  takes  care  of  human  things  without  riulititc 
tlicir  consLiiiition,  acting  always  acoordin^  tn  the  hnutan  aaluf* 
of  man,  not  against  it,  working  in  the  hnmiin  world  by  na***f 
ntati's  conscionsneas  and  partial  froedom,  not  against  them. 

God  acts  by  general  laws  for  general  purposes.  Tb«  atintctioB 
<lf  graritation  is  a  gucd  thing,  for  it  keeps  tbo  wurkl  logribrr; 
aad  If  the  tower  of  Siloain,  thereby  falling  to  the  gninnil  '''' 
eigbl^e^  men  of  Jiifusulem,  that  nuuibi-r  is  too  stnall  to  ihui^"'' 
ooni^idering  the  myriad  niiltiontt  who  are  upheld  by  the  uiM^- 
It  could  not  well  be  repealed  for  thdr  eakv,  and  to  bold  upiW 
itower ;  nor  could  it  remain  in  force,  und  the  l(iw«r  aland. 

It  is  difficult  to  conceive  of  a  Perfect  ll'iU  without  ounf«Dndi*( 


KSICnT  OF  Tire  Sl'K,  00   PBTNCE  itIEPT. 


ftSO 


with  sometlunj;^  like  me<'hanUni;  einoe  laiigun^  hoe  no  name 
r  that  combination  of  the  Inesorable  with  the  Sfornl,  which  the 
old  pot'lR  peraoniSini  e«p«rut<?1f  in  Atianke  or  Kimurmone  and 
ug.     How  ftomhine  itnderstundingly  the  Pprfwt.  Preedom  of  tlie 
pix'tne  mill  All-Sovttreign  Will  nf  God  witli  the  inflciibli!  neceii- 
.  as  part  of  Flis  Eawnce,  that  lie  shonid  and  must  continne  to 
,  in  all  nis  great  attril)nt^<^  of  justiw  mid  mercy  fur  esamplu, 
liat  tie  is  now  and  alwars  haa  beon,  and  with  the  impossibility 
Hie  ohauging  Hie  iiutiire  and  becoming  unjtiet,  tncrcil^GS,  cmel, 
kle,  or  of  bie  repealing  the  grmt  morsl  Inw*  which  make  crime 
wrong  and  the  proetici'  of  virtue  riglit? 

For  all  Ihat  we  familiarly  know  of  Freo-Wilt  iy  tJiat  caprifiouf 
roise  of  it  which  wc  cxiM.Tiooce  in  ourjt-lvfs  and  othi-r  men: 
uod  thorc'fore  the  notion  of  Supn-me  Will,  otill  guided  by  InfalH- 
ble  1j»w,  even  if  that  law  be  s».-lf-irapo«H*d,  is  ulwaya  in  danger  of 
iug  cither  Rtripptd  of  the  css-rntiol  qnality  of  Freedom,  or 
l«l  nndpr  the  ill-riamo  of  Nwfusity  to  aomfthing  of  ov«b 
lomi  and  intellectnal  dignity  than  the  fluotnating  conr«p 
iman  operations. 
It  ia  not  nntil  we  elevato  th*-  idea  nf  law  ahore  that  of  partiality 
or  lyninny,  that  we  di«!OT«r  that  thf^  f=clf-impnsrd  limitations  of 
the  Snpremc  Cnaee,  onnetitiiling  an  array  of  certain  alternative*, 
ivgoUtiug  moral  choice,  are  the  rerj*  worces  and  safegnarda  of 
Imman  freedom;  and  the  doiilit  ivcnre,  whether  we  do  not  seta 
law  aljofe  God  himself;  or  whether  laws  nelf- imposed  may  not  be 
■df-repealed :  and  if  not.  what  power  prerenta  it 

The  ZensoflTompr,  like  that  of  Hefiiod,  ia  an  array  of  antitheseN 
mbining  etrengMi  with  weakni-M,  wisdom  with  folly,  nniveml 
ntage  with  narrow  family  limitation,  omnipotent  oonlcol  over 
nf*  with  Euhmission  to  a  aniwrior  dewiny ; — dbstikt,  a  name 
means  of  which  Uie  theological  prublem  was  cast  hack  into  the 
nat  ot»seurily  out  of  which  the  powers  of  the  human  mind 
w  provt-d  themHelvei  &s  iiies^pable  of  rescuing  il-.  aa  the  eflbrtA 
a  fly  cunght  iu  a  «pidiT*8  web  to  do  laore  than  increase  its 
taiiglcmeut. 

'V)iv  oldest  notion  of  IX-ity  was  rather  ludefinile  than  repnlsive- 

be  po*itivft  depradalion  wo*  of  later  growth.    The  God  of  nature 

eo(a  the  changeful  charaoterof  the  geiwons,  varying  from  dark 

tirighl.    Allerii^U'ly  angry  and  trene,  and  lavishing  nbtindBnc* 

ich  flic  ag^a  withdrawij,  nature  teems  inexpticably  capricions, 


690  XOKALS  AJfD  D061IA. 

and  thoDgh  capable  of  respoDdiog  to  the  bighrat  requisitions  of 
tbein(»«I  EeDtimtnc  ihroogh  ftgc-nenl  comprehengioQ of  ber mji- 
teries,  more  liable  bj  a  partial  or  baetj  view  to  become  darlceiMd 
into  a  SiTa,  a  Satnm,  or  a  Slexitli,  a  patroo  of  fierce  orgiei  or 
blood-stained  altars.  AH  tbe  older  poetical  peisoDifications  ei- 
hibit  traces  of  this  ambigaitr.  Thej  are  neither  wbollj  imiDMil 
nor  purely  beaeficenL 

No  people  hare  ever  deliberatelr  made  their  Deitj  a  maleToient 
or  gailtj  Being.  Tbe  simple  piety  which  ascribed  the  ori^  of 
bU  things  to  God,  took  all  in  good  part,  trasting  and  hoping  iB 
things.  The  Sopreme  Baler  was  at  first  looked  np  to  with  no- 
qaestioning  rererence.  Xo  startling  discords  or  contradiction! 
had  yet  raised  a  doubt  as  to  His  beneficence,  or  made  men  iimHt- 
fied  with  His  goremmeat.  Fear  might  cause  anxiety,  bat  conU 
not  banish  hope,  still  less  inspire  aTcrsion.  It  was  only  )aia, 
when  abstract  notions  began  to  assume  tbe  semblance  of  realitia^ 
and  when  new  or  more  distinct  ideas  suggested  new  wor^  for 
their  expression,  that  it  became  necessary  to  fix  a  definite  baniei 
between  Evil  and  Good. 

To  account  for  moral  enl,  it  became  necessary  to  devise  mid* 
new  expedient  suited  both  to  the  piety  and  self-complacencj  of 
the  inventor,  such  as  the  pervereity  of  woman,  or  an  agent  distio" 
from  God,  a  Tvphon  or  Abriman,  obtained  either  by  dividing  w^ 
Gods  into  two  classes,  or  by  dethroning  the  Ancient  DiTJoi^' 
and  chauging  him  into  a  Dere  or  Dasmon.     Through  a  siift*" 
want,  the  Orientals  deyised  the  inherent  corraption  of  the  fit?*"'' 
and  material ;  the  Hebrew  transferred  to  Satan  everything  ill^^=*^ 
and  immoral;  and  the  Greek  reflection,  occasionally  adopting 
older  and  truer  view,  retorted  upon  man  the  obloquy  cast  on  tt^^^ 
creatures  of  his  imagination,  and  showed  how  he  has  to  th^-  "* 
himself  atone  for  his  calamities,  while  his  good  things  are 
voluntary  ^i/Zs,  not  the  plunder  ot  Heaven.     Homer  had  aires-' 
made  Zeus  exclaim,  in  the  Assembly  of  Olympus,  "Grievous  i  -^ 
to  hear  these  mortals  accuse  the  Gods;  they  pretend  that  C '^^ 
come  from  us;  but  they  themselves  occasion  them  gratuitou*^' 
by  their  own  wanton  folly."    "  It  is  the  fault  of  man,"  said  Sol-  ^  * 
in  reference  to  the  social  evils  of  his  day,  "not  of  God,  that  m 
struction  comes ;"  and  Euripides,  aft«r  a  formal  discussion  of  •" 
origin  of  evil,  comes  to  the  conclusion  that  men  act  wrongly,  t0^ 
from  want  of  natural  good  seuse  and  feeling,  bat  because  kntt^-' 


KHIGUT  OP  TUB  SUIT,  OR  niKCC  ADKIT. 


601 


vhat  is  gooH,  tfaej  jei  for  Tuious  reasoiu  Dcglficfc  to  prao- 
elt. 

ind  at  Ia«t  reaching  tli«  liiglieat  tnitli,  Pindar,  Ile^iod,  JEwhy- 
iy  iEsop,  niid  Horace  Hiid,  **  All  virtnc  is  n  struggle ;  lif<>  ia  not  a 
ine  nf  A'poBc,  but  of  cn^i'guUc  acUun.  Sulfeniig  in  hat.  anotlior 
mc  r«r  the  twichiiig  uf  espericiicc,  appointed  by  Zciis  himsfir, 
i  giver  of  all  niidtTisUniliiif:,  to  bo  the  parent  of  inslruftion,  the 
loolmasU-r  of  lifo.  lie  indt^  put  oa  end  to  the  gcildtii  age; 
gave  T4>nom  to  ec-rpents  and  predacity  to  irolv^s ;  he  shook  the 
n«y  from  the  lo-af,  ant)  BtoppiHl  the  flow  of  wine  iu  the  rivuIpU; 
ooncraled  tJio  olennont  of  firv,  iind  made  the  incnns  of  life  «cAuty 
d  pi^curioas.  Bnl  in  all  this  bin  ohJKCt  wilk  beiieflcent;  it  wits 
to  destroy  life,  hot  to  improve  it.  It  mm  a  blessing  to  man, 
OTtrEc,  to  be  aontcnct-d  to  aun  h'u  brcjid  hy  thv  Bwait  of  his 
;  for  nothing  great  or  oxc«]lcDt  is  atUiiiabl«  without  ex«r- 
i;  saftf  and  wiey  Tirlues  are  prizod  neither  by  Gods  nor  men  ; 
d  llio  psrelinoiiiuusDCfis  of  natuiv  is  jiieUded  by  its  pow(>rfuI 
Bot  in  routing  the  dornmnt  facalti^s.  and  forcing  on  mankind 
tiuvcntion  uf  uaeful  arw  by  mtatis  of  mcditalion  and  tliougliL" 
■Dcient  relijjious  reformers  prooonnccd  the  worship  of  "  idols" 
"be  thti  root  of  all  evil ;  und  there  hare  been  muuy  iconoclufita  in 
it  ages  of  the  world.  The  maxim  still  holds  g'>od ;  for  Iho 
lip  of  idols,  that  is,  of  funoiful  conceits,  if  not  the  source  of 
lil,  is  still  the  cause  of  much;  and  it  prevails  as  extenivivcdy 
it  ever  did.  Men  are  ever  engaged  in  worahipping  the 
|tic  fancies  of  their  own  imnginatiuns. 
rnman  wisdom  must  always  be  limited  and  incorrect;  and 
to  right  opinion  le  only  a  something  intemicdJatA  between 
feattc«  ttod  knowledge.  The  normal  condition  of  man  ie  that 
progreee.  Philosophy  ie  a  kind  of  journey,  ever  learning,  yot 
arnring  at  the  ideal  ]X!rfection  of  truth.  A  Mason  should, 
,  tbfl  frise  Socrates,  assume  the  modest  titl«  of  &  "lover  of 
Ltm  ;"  for  ho  must  ever  long  after  HomelbiDg  more  eioellent 
lie  posseaaes.  something  still  beyond  his  reach,  which  be 
BS  to  make  eternally  his  own. 

ins  the  philosophic  sentiment  came  to  b«  associated  with  the 
rtical  and  the  religions,  under  the  oomprchensire  name  of  T^ve. 
fon;  the  birtb  of  Philosophy,  Love  had  rwieivcd  bnt  scanty  und 
juate  homage  Thi«  mightiest  and  must  ancient  of  Gods, 
with  tlic  oxiBtcuoe  of  ndtgioo  and  of  the  worlds  had  been 


KORAU  JL!(n  nonv  \. 


iQdi'fd  unconsokiasly  felt,  but  koJ  neithpr  bfon  wortliil)'  iintwrd 
nur  (lireclly  celebrated  in  lij'mii  or  piBiii).  Id  the  old  cbn  of 
ig;Qora'iia)  it  oouM  scarcely  have  been  recngnisod.  lu  nrd't  tkil 
il  might  esrrcise  it«  proper  infliiciioo  over  religion  aud  fibiiav- 
phy,  it  was  necMsary  th^it  the  God  of  Mature  abould  o««  to  ht 
a  Olid  of  terroFB,  a  pcrBonificutinn  of  mere  Power  or  arbitrarr  WliL 
a  pure  nud  stern  Iiitelligeiioe,  an  ioQiou-r  of  bvj],  and  an  Daivtetil> 
lug  Judge.  The  pbilos^)phy  of  Plato,  in  wfajeli  tiiiei  ohanga  booon 
foiiavtfr  eautbliftUwl,  wiw  einplmiicully  «  mediation  of  Ijo»e.  Wi 
him.  the  inspiration  uf  Loyc  firat  kiudlud  the  llti^bt  of  nrt< 
imparted  them  to  mankind ;  and  not  only  Ibi.'  artu  of  mm  vii 
«no.',  but  the  hea^'enly  iirtof  wiMlom,  which  support*  the  Cnii^ 
It  inKpiieo  high  and  generous  doedit  and  noble  fielf-dcrui 
Without  it,  neilhur  State  nor  inrlividiisl  contd  do  anything 
ful  or  grcaL  Love  ts  our  1)cst  pilot,  confederate,  iropporteri  B^ 
BHviour;  tJio  ornament  and  govuraor  of  all  things  bania  *ld 
dlTine ;  and  be  with  divine  harioony  fororer  aoothoa  tho  mindf  •( 
men  and  Gods. 

Man  ia  capable  of  a  higher  Love,  vhich,  manring  miad  ndi 
mind  and  with  the  Universe,  brings  forth  all  tliat  i$  noblett  ia  ha 
iHctiltiea.  and  1ift«  him  beyond  himself.  TUia  higher  ton  if 
lieithi-r  mortal  nor  immortal^  but  a  power  intennediate  bet*M 
the  huioan  and  the  Divine,  filUng  up  tJie  migbiy  intcrtal,  uri 
biudiug  the  Universe  together.  He  is  ohiefoftboae  celestial  ni(* 
wrtoB  who  carry  to  the  Qods  the  prayers  of  niun,  and  bring  dont) 
men  the  giftaof  the  Gods.  "He  is  forever  poor,  and  farlVooi  baing 
beautiful  aa  mankind  imagine,  for  he  ii  ttqnalid  and  withend;  ^ 
flies  low  along  .the  ground,  is  faomidesK  and  unsandkiled;  alecpiol 
without  ooTcring  befrirc  the  doorsand  in  the  unsheltered  stnwli.*'*' 
poteoesDg  so  far  bis  moth^r'i  oataro  as  hetng  ovt-r  the  compu)'" 
or  want.  Yet,  sharing  also  tluit  of  big  father,  ho  is  forever  Kho* 
ing  to  obtain  things  good  and  beaatiftl ;  be  i«  fearleu,  vebmnf^ 
and  sitvng;  always  devising  some  new  coDtriva&oe;  ■Itili'y 
oantious  and  full  of  inTcntirc  resource;  a  philosopher  tknflP 
bis  wholo  existcDoe,  a  powerful  cucbautur,  and  a  subtle  stipbiit' 

The  ideal  oonRnmmnlion  of  Platonic  science  ia  the  arriial  at  ib» 
oontemplutiuu  of  tbnt  of  trhiah  earth  cxhibiu  no  expniBainug'*' 
•dmjuaie  similitude,  the  9uprem»  PTututype  of  all  buauty,  pat«  lU 
uDcuntumiuuted  with  human  intrrmiicure  of  fieah  or  oolorii'* 
l>iviu«  Original  iUclt    To  one  a»  qualified  is  given  tha 


K^riOUT  OF  TUB  S17V,  OK  PUSCB  ACBFT. 


688 


tin  of  bringing  forth  not  more  itna^M  aiid  abadowB  of  virtue,  but 
Tirtue  itself,  us  liuviug  Ucn  Cvuvi^r^aul  uut  with  sliadun-^,  hut 
with  tlic  tmtb ;  and  Imving  bo  bronght  forth  aud  iiurtui\4  & 
prugeojr  oT  virluc,  he  bcaomM  Lbe  IViviid  of  (iod,  und,  w  fitr  aa 
«ouh  u  phrilegu  cau  belong  to  nay  hatnsD  being,  ituumrtul. 

Socrates  be)iL>red,  lilce  Huraoliluv,  in  it  TJoivvmul  Itvuson  perva* 
ding  all  things  und  all  minda,  and  &)iidC()UL'iillr  ntvcalliig  itself  in 
idroft.  Kl!  thcn'forc  »ou;^ht  tj'ulh  iti  gcncnil  upitiion,  and  [ter- 
(wivvd  in  th«  oommunivution  of  mind  with  mind  »nu  of  the 
grtai-tcsl  prorcgijil.iv*9  of  wi».!om  und  the  most  powerful  moaue  of 
«dvBncmif>nL  lU  licli«T(-d  truo  wisdom  to  bo  itn  utiainublu  idea, 
and  tbnt  the  nmnil  cotivioLians  of  the  tnind,  thuMrel^runl  iustlncta 
of  t*mpeni«cc,  oonscientioH«»«(W.-«nd  jiisiice,  implaiittd  in  it  by 
the  Qodv, could  noL  ducuivu,  if  rightly  inicrpruicti. 

Thid  roct&phytiical  dircclion  given  to  philoaoph;  ended  Ju 
visionary  cxtr&raganoc.  Having  assumed  truth  to  be  disoover- 
abl«  in  thotigbt,  it  prucix'dt'd  to  trciic.  thuiighta  &f  truths.  It  thus 
b«oaroQ  an  idolatry  of  notions,  which  it  conBidL'rt>d  oither  aa 
pbjuitoDi£  vxbiUtid  fh>m  ohjecU,  or  as  portiond  of  th<>  diviub  pi'o- 
ciifltcDt  thought;  thne  creaMng  a  nirtliology  of  Us  ouu,  and 
eicapitig  from  one  Uiraldoin  only  toouatuvcit^-lf  afix^sh.  Theories 
and  antions  indi8criiniii»u.-ly  formed  acid  defended  aix'  the  Adaa 
Qods  or  "  idols"  of  philofiophy.  For  the  woird  idolmi  means  i/mige^ 
and  a  fuli»  (Aifu/-picLurL>  uf  Gud  ia  us  much  an  idol  ad  a  Jklsa 
vHiodfn  imugu  of  biai.  Fuurlemly  hiuuching  iutu  the  prublum  uf 
uQtvf^raiil  hoing,  Ihi-  fli-sL  pliiltuuptiy  allumpted  tu  supply  a  Oum- 
pradtou^  and  dutttdiw  solution  of  vTrry  duubt.  To  du  Ms,  il  wus 
ohligML  tu  luuke  tlie  moat  sweeping  adsuuiptiunt*;  und  ua  puctry 
bad  already  tilled  tli«  rustvi^id  Wtweun  Ihv  hunmu  and  lite  dirine, 
by  pcroonirying  its  Weity  113  man,  so  philosophy  bowed  down  before 
the  HUppuft'd  reflection  of  tlic  divine  image  iii  the  mind  of  tlm 
inqnirer,  who,  in  worshipping  his  own  notions,  bad  unooiisuiously 
deltied  liimwlf.  Xature  thos  was  eualavMl  tu  common  notions,  and 
jptions  n-ry  oHcn  to  words. 

■By  tbo  ula«htug  of  iooompatiblu  opinions,  philosophy  was  grad- 
ually rcduc<:-d  to  the  ignominious  coofussion  of  ultvr  tucupacity, 
and  found  its  cbcok  or  intelloctnal  fail  in  skepticism.  Xeuftphanat 
and  ilentclitns  monmAilly  ooknowledgH]  the  uiiHiitisr»clury  rvnoit 
of  all  the  Ktrnggles  of  philostipby,  in  thi-  uiIniiAiiUin  uf  a  utiivcr* 

ttjr  of  duubt;  and  the  memorable  effort  of  Sourdtes  to  niUy 


«M  mow^ig  Axn  docma. 

tb*  diMcmaSred  dumpunx  of  trazh.  «ded  m  a  Hmflu  txmfts- 

Thf;  worship  of  absnacciocf  &>nciBi»ed  tbe  oru'  which  penon- 
ifi^  £ril  '>r  d«:£«d  F->naa4:  asd  «cen  mmical  phUost^j 
mipif^  iti  place  to  iDv?n<»I  r^li^^jOr  it  changed  sot  ita  uaaue, 
TrOt  0T1I5  iu  nanie-  Thf  grca:  task  remaiDed  Dnperfonned,  of 
rnlDciD:^  the  outward  w.>r:d  and  iu  principles  to  the  dominioD  of 
the  iotc^llect,  and  of  Kconciiing  the  coiiofptioD  of  the  sapreme 
nnalt^rable  power  assent  05  reasoc.  with  the  reqtiisitiODS  of  ba- 
man  ermiAthiea. 

A  general  idea  of  parpc^e  and  regularilr  in  nature  had  be«D 
Bnggeeted  by  common  api»e«rances  to  the  earliest  reflection.  The 
ancienta  perceived  a  natnral  order,  a  dirine  legislation,  from  whieli 
haman  inatiiuttoDe  were  Eupposed  to  be  derived,  laws  emblazoned 
in  heaven,  and  thence  revealed  to  earth.  Bat  the  divine  law  vai 
little  more  than  an  analogical  inftrivDce  from  human  law,  taken  in 
the  vulgar  sense  of  arbitrary  will  or  partial  covenant.  It  was  m- 
mised  rather  than  discovered,  and  remained  anmorat  because  nn- 
ioteltigtble.  It  mattered  little,  ander  the  circnmstances,  whe^KT 
the  nniveree  were  said  to  be  governed  by  chance  or  by  rpawn, 
since  the  latter,  if  miannderstood,  was  virtually  one  with  the 
former.  "  littler  far,"  said  Epiciinis,  "acquiesce  in  the  fables  of 
tradition,  than  acknowledge  tlie  oppressive  necessity  of  the  pbjsi- 
cistfl:*'  and  Menaiidcr  speaks  of  God,  Chance,  and  Intelligence  ai 
nndistinguishable.  L;iw  unacknowledged  goes  under  the  nunie 
(}{  Chance:  perceived,  but  not  nnderstood,  it  becomes  AecMit'y. 
The  wisdom  of  the  Stoic  was  a  dogged  submission  to  the  arbitrary 
behests  of  one;  tiiat  of  the  Epicurean  an  advantage  snatched bf 
more  or  less  dexterous  management  from  the  equal  tyranny  of  the 
other. 

Ignorance  sees  nothing  necessary,  and  is  self-abandoned  to  * 
power  tyrannical  because  defined  by  no  rule,  and  paradoxical  t*- 
cause  permitting  evil,  while  itself  assumed  to  be  unlimited,  s^'" 
powerful,  and  perfectly  good.  A  little  knowledge,  presuming  *^' 
identification  of  the  Supreme  Cause  with  the  inevitable  certainty 
of  perfect  reason,  but  omitting  the  analysis  or  interpretation  of  it, 
leaves  the  mind  chain-bound  in  the  ascetic  fatalism  of  the  Stoic- 
Free-will,  coupled  with  the  universal  rule  of  Chance ;  or  FataliM" 
and  Necessity,  coupled  with  Omaiscience  aud  fixed  and  unalter*- 
ble  Law, — these  are  the  alternatives,  between  which  the  hamM 


KNIOnT  OF  THB  SI'S,  OB  PKINCK  AllEPT. 


Cd.*! 


mtod  hiuiet«riiallj  rn^illKted.  Thi>  SiipeniaiuniliRt,  conlomptat- 
ing  a  Bring  acting  through  impiiW,  thougli  with  «tipcrhuinau 
viBduni.  anil  couitidcri ng  the  btsl  cuiirtk-r  to  be  the  most  Tuvored 
fiubject,  cunibiiita  cuiiLra^ictorr  exju'dients,  inconsistcnllr  ntixiuj; 
the  aescrlion  of  free  action  with  the  oncrvnf Jng  aerrtce  of  petition ; 
vhile  tic  admits,  in  the  words  of  a  learned  arohbiohnp,  that  **if 
the  production  of  the  things  Kf  usk  for  dt>pend  on  an tccfden t, 
nataruL  und  neccMtarv  cauHt-s,  our  dcsirca  will  be  unswerfd  no  leKS 
b;  the  omisxion  tliun  the  oSlTicg  of  proyrrs,  wliich,  iberofore,  arc 
R  vain  thing." 

Tlie  lait  etago  is  that  in  which  the  religion  of  action  is  oiaAe 
b'gitimntc  tlinmeh  coinpivhcnsion  of  its  proper  ol<joct8  and  coii- 
diliuns.  Man  biNjonicK  momlly  free  onlv  vhcn  both  notions,  that 
of  Chance  and  that  of  incomprehensible  Mvccfsity^  are  displaced 
by  that  of  Law.  Law,  us  applied  to  the  aniversn,  ntewH  that  nni- 
Tcrsal.  proTiilcnttal  prc-arrungL-miint,  whose  condilionflcnn  he  di^ 
earned  and  dieca-lionally  acted  on  by  hnmaii  in  Lelligonec.  The 
^Uc  of  freedom  arises  who^a  the  individiiwl  iiidciK'tidcnce  devc-Iops 
Iblf  aeconling  Lo  iie  own  \aws,  without  vxu-rnul  culliisiori  or  hin- 
drnocc;  that  of  constraint,  trbero  it  ie  thwarted  or  conllued  by 
other  Natures,  or  whvre,  by  a  combination  of  ext«rnul  forces,  the 
indiudual  force  is  couipelh-d  into  a  new  direction.  Moral  cboioe 
would  not  exist  Baft^W,  or  even  at  all,  anlcea  it  were  bonndcd  by 
conditions  det<-rniiiiiiig  ltd  prefcrencc-8.  Duty  8iippo«-H  a  rulu  both 
intelligible  and  certain,  aincc  an  UDC>>rtniit  rule  would  be  unint^-l- 
liable,  and  if  unint^-lligible,  Lboro  could  be  no  n>9ponsibility.  No 
law  that  ifi  unknown  am  be  nblignlory ;  am)  that  Roman  Emperor 
was  justly  ok-cwUkI.  who  pn-t^^ndMl  to  promulgate  bin  peniil  lawa, 
by  pnttjnj;  them  up  ut  such  a  height  Uiat  none  could  read  Uiem. 

tiau  commands  r<.-piills.  only  by  sckTling  among  the  corilingent 
pivoniainiHl  results  modt  suited  tu  his  purposea.  lu  a-gurd  lo 
iluts  or  divine  morality,  meaning  the  final  cause  or  pnrpodft  of 
»  comprehensive  laws  which  often  worn  harsh  to  the  individ- 
becaiise  inllcxibly  jiKt  and  impartial  lo  the  univer«]il,8[tecnlH- 
Uon  must  take  refuge  in  faitli ;  the  immediate  and  obvtons purpose 
on^u  bearing  so  small  a  proportion  to  a  wider  and  nnlcnown  one, 
.08  to  be  ix'lativi-ly  abiKtrbrd  or  lotit.    The  niin  that,  nnseasonable 

tne,  rntna  my  hopes  of  an  abandont  crop,  does  00  bocauec  it 
Id  not  othcrwige  have  bicesed  and  ppospored  the  cr^pg  of  another 
kind  of  a  whole  neighbonng  district-  of  country.    Tbu  obvious 


fi&e  MHLua  An  Donu. 

p3rp(j«e  cf  »  EQCdeo  siorm  4:  snov,  or  so  unexpected  cbtoge  of 
wi&c.  cipjscd  ;o  wiiioh  I  Iu«c  mr  life,  bears  email  proportion  to 
th«  g7«uE  ivfiilia  vLica  are  to  Sow  &\>m  thai  etorm  or  wind  onr 
»  «ht>:>-  cociiccL:.  So  aivavs.  of  ui«  good  and  ill  which  at  &H 
fr^m^  irreo:>ncLtable  acd  cui  rlcioiislj  diatribated,  the  one  hoUi 
:u  groacd.  the  other  dlmii^iihc^  hj  b^iog  explained.  In  a  worid 
•ti  a  maUit:ide  of  indiTid-ala,  a  world  of  action  and  exertioD,t 
*orid  affording.  It  the  co;i£:ct  of  ictertsts  and  the  clashing  of 
jttasioua,  acT  so.'pv  for  ihf  exercise  of  the  manly  and  gnierou 
vinces.  cTcD  Omclp'^tciietr  cannot  make  it,  that  the  comfort  ami 
coDveoience  of  one  man  alone  shall  alvars  be  consulted. 

Thas  the  edocated  mind  soon  begins  to  appreciate  the  dkhiI 
saperioritT  of  a  sjstcm  of  l:iw  over  one  of  capricious  int^^rfenuoe; 
and  as  the  jumble  of  means  and  eodj  is  braaght  into  more  intel- 
ligible perepeciive,  partial  or  setrmiog  good  is  cheerfully  resigiied 
for  the  disinterested  and  uuiTersaL  Self-re£traiot  is  fonnd  not  to 
imply  Eelf-sacrifice.  The  true  meaning  of  what  appeared  to  bi 
Xeceesity  is  found  to  be,  not  arbitrary  Power,  but  Strength  ud 
Force  enlisted  in  the  service  of  Intelligence.  God  having  nude 
us  men,  and  placed  us  in  a  world  of  change  and  eternal  roion- 
tion,  with  ample  capacity  and  abundant  means  for  rational  enjoj- 
meat,  we  leam  that  it  is  folly  to  repine  because  we  are  not  angel!) 
inhabitini;  a  world  in  which  change  and  the  clashing  of  interrttl 
and  the  conflicts  of  passion  arc  uukn<mn. 

The  mvsterv  of  the  world  remains,  but  is  suSicientlv  cleared 
up  to  inipirc  confidence.  We  are  constrained  to  admit  that  if 
every  man  would  but  do  the  best  in  his  power  to  do,  and  thit 
which  lie  knows  he  ought  to  do,  we  should  need  no  better  wotU 
than  this.  Man,  surrounded  by  necessity,  is  free,  not  iu  a  dogged 
determination  of  isolated  will,  because,  though  inevitably  complj' 
ing  with  nature's  laws,  he  is  able,  proportionately  to  his  kuosl* 
edge,  to  modify,  in  regard  to  liinis<-lf,  the  conditions  of  their  action, 
and  so  to  preserve  an  average  uniformity  between  their  forces  snd 
his  own. 

Such  are  some  of  the  conflicting  opinions  of  antiquity ;  and  *« 
have  to  some  extent  presented  to  you  a  picture  of  the  Ancie"' 
Thought.  Faithful,  as  far  us  it  goes,  it  e.\hibits  to  us  Man's  In- 
tellect over  struggling  to  pass  beyond  the  narrow  bounds  of  the 
circle  in  which  its  limited  powers  and  its  short  vision  confine  i'i 
and  ever  we  And  it  travelling  round  the  circle,  like  one  lost  m  * 


BKIOHT   OV  TBB  SW,   OB   fttlNCE   AnEPT. 


69r 


3(1,  to  meet  ihe  same  unavoidable  atid  iosoluble  (lifficulLi^a. 
Science  with  her  manj  iiiBtnimeiits,  Astronomy,  particiilDrlj,  vith 

«r  tvlescope,  Phjrsica  witli  Uie  n]icn»TC«]>e,  Aiid  Chemistry  witli  its 
Blysea&QdcomblQacicas,  bave  grti&Uy  colorg^d  our  ideas  of  the 
pty,  by  disooTcriog  to  us  Uie  va^texli-Dt  of  ibo  uuirsrM  iu  bnlb 
rrcttotis,  iu  gtar-«}'sti-ni)!  and  iu  iavisible  en-anna  of  miniitt.'^t 
timal  life;  by  ac<[iiaiuliug  us  witii  thu  new  ftiid  wuudi-rful  Fureo 
Sabslance  we  call  Eteciricity,  u]>paivutljr  a  liull  betwcvu  Alat* 
'and  Spirit:  and  «till  tbe  Ucity  only  b>.-<:*>ni«»  more  iiiconi|>rt> 
hcosible  to  us  tliaii  ever,  and  ii'e  ttiid  thiit  iu  our  8]>eculatiuu3  wo 
but  Kprodace  orer  and  or«r  a^iu  the  Ancient  Thought. 

Where,  then,  amid  all  these  conllioting  opiaiunB,  is  the  True 
Word  or  u.  Jiasou? 

My  Brolhur,  most  of  tbe  questioos  which  have  thua  tortured 
nii'd's  mind*,  it  'm  not  withiu  the  rt-iich  and  pTisp  of  the  Ilutnau 
lotdlttct  tv  iiuderstiuid:  huL  wilhutit  uudc»landiiig,  03  wu  bare 
expltiiu«d  to  you  heretofore,  wt  may  aud  must  Mietv, 

The  True  Word  of  a  Moaan  is  tu  b)?  found  in  the  concealed  and. 

profound  meaning  of  tbe  Inell'iible  Name  of  Deity,  commuiiiouted 

by  Qod  to  Moses;  and  which  meaning  waa  lung  kmt  by  iho  rery 

(ions  tuhen  to  conceal  iL     Tbe  trut;  pronunciutitui  of  that 

in  tmtb  a  iiecrel,  in  vhicb,  hoWi'VL-r,  vriu  involved  tbo 

br  mure  profound  ecurvt  of  its  meaning.     In  that  meaning  it 

^dnded  >t]l  the  tnitli  tbiit  can  bo  known  by  nc,  in  regard  to  th« 

Hfeuro  of  Ood. 

Long  kuovu  as  Al,  AlSciiadai,  Alouatiu,  and  Adokai;  as 
^|b  Chief  or  Couiimiiider  of  ihe  Ilntvenly  Armies;  »a  the  aggre- 
Ipte  of  the  Forces  [AlobayihJ  of  Natiirc ;  us  the  Mighty,  the 
YiotoriooSj  tlie  Rival  of  tial  and  Osirta;  as  the  Soul  of  Nature. 
Nature  it^lf,  a  God  Uiut  iraa  but  Man p«raouilied,  a  God  with  hn- 
miui  passions,  the  God  of  Ibe  Ileatben  with  but  a  mere  change  of 
uame,  He  aaanrnt^a,  in  His  oommnuicalioua  to  Mo»ca,  the  name 

it  |IiiuiiJ,  and  snvB  to  Ilira.  nviinBW  Tnst  lAnm  Ashb  Abib], 
X  WHAT  I  A«.  r*t  us  examine  the  esoteria  or'iiiner  meaning 
thiilneflhbleKame. 
pn  [mil]  is  the  imperfect  tcnjio  of  the  rerh  TO  be.  of  which 
>  [(imij  in  the  present ;  ^rw  [aoi — k  being  the  pcreuual  pro- 
ooan  "I"  afiBxodj  the  firet  pcreon,  by  apocope;  and  <rr  [iHi]  tbe 
third.  The  verb  hiw  the  following  forma :  —  Preterite,  3d  per. 
wu,  mawBliaa  singular,  rm  [^uuijt  did  oxist,  was:  3d  ^lerson  oora. 


UOKALS  AKD  DOOStA. 


plurol,  vn  [but]  . . .  Pre«etit,  3d  pen.  maso.  mag.  m» 
once  Kirr  [ihca],  bj  upocope  vrn,  vr  [ahi,  ihi]  . .  lufiaitiTe,!*^ 
Vn  ["I"t  utu]  . . .  ImperiiUve,  2d  pers.  maj»x  sing,  nn  [nta], bm 
'ii  [nri]  . . .  Participle,  masc.  aing.  mn  [huh],  ENS  .. 

.  .   KxiSTKMfE. 

This  verb  is  ucvlt  iisuO,  uthc-  mem  logical  (x>pnts  orconil 
vorO,  i«,  ii-af,  etc..  it  uisoij  uUit  tiiv  Givckg,  Latins,  ant]  oe 
It  always  implie*  tixigtence,  aetuaHtt/,    Tboj?rwfni  form  »1»  ■■ 
clados  tiie_/«/i(rp  i)onst>, . .  »hall  or  mny  be  or  yxiet.     And  rr-ii 
Kin  [nun  and  mua]  Chaldaic  rurni?  uf  ihe  iiiiiwriVct  lc-u«.*  uf ! 
Ycrb,  are  the  same  as  Lbc  Hebrew  nin  and  nvj  [uun  and  mu],  laJ 
mean  lUM,  existed,  berame. 

Kovr  wn  ftnd  K*n  [Uva  And  Hu]  un  tliu  Pvrsonal  Pnna 
[Masculino  and  Fomiijin«],HB,8HB.  Tbusiii  Goii.  iv,  30  w*  I 
the  phnieo,  n^n  wn  [Uua  uin].  He  WAS:  and  iii  I-*v.  ixl^J 
ttvi  rr2.1t  [Atii  abiii  Uia].  Uer  Futher.  TtiU  fetniDiae  pniBMa. 
however,  is  often  writh'ii  kvi  [Uua],  and  km  [Uu^]  uccun  mI} 
eleven  titaen  in  the  PL-niutciidi.  f>on)rtimes  tlic  ft-niitiine  fvM 
means  It;  buL  Ihal  prooonn  it  gcnonUly  in  the  miifcuHnv  ton, 

Vfhcn  cilberwn.  or  K  [Y&d,  Viiv,  lie,  or  Ak-pb]  t«rmiii»toi 
■word,  and  bas  no  vowel  either  imraediatelj  prec^-ding  or  ruUofiag 
it,  it  Isortcn  rejected;  Jta  iu  'j  [O-i],  forios  [Oia],  a  vall«r. 

80  trn-Kin  [Hca-Hia],  Ile-Sbe,  oould  properly  be  writtea'M! 
|Ui--llr]  :  or  by  tranitpositioD  of  the  Ictltrn,  common  wilb  1^ 
Talmiidiaw,  m-Ti'  [Ih-UhJ,  which  ie  the  TctngraminatoD  oclM^ 
fiible  Name. 

In  Gen-  i.  27,  it  is  said,  "So  the  Ai.ntM  created  man  a 
image:  in  the  image  of  ALniu  created  He  him  :  Ualk  and 
VALK  created  He  them." 

Sometime!  the  word  wb>  tbaa  expreaaed;  trianguUrly: 

n 
1     1 

n     '     n 
fi     1      n     ^ 

Anil  we  leara  that  this  designation  of  the  laeAUa  KMBtl 
among  Lbo  Hi'brcwe,  a  nTmbol  ofCrGalion.  The  m]rsterioai< 
of  fforf  with  Hit  crtatnrea  was  in  the  K-Ll«r  fi,  which  they  ««**" 
cKd  to  be  tbo  Agent  of  Almighty  Power;  and  to  enable  tbtp*** 
aeseor  of  the  Name  to  work  miracle*. 

The  PcrsoDsl  Pronoun  tai  [Htx],  He,  is  often  aacd iy  t/i^i** 


KMOEIT  OP  TBB  SCK,  OE  PaiNCK  ADEPT. 


«99 


express  ihe  Dcitr.  Lee  says  tbat  in  euch  cuaes,  InuH»  In,  di 
A.Lnuc,  or  aomevlher  name  of  God,  id  understood;  but  there  ia 
DO  neoessity  for  tbaU  It  tucaua  in  aacb  coses  ttie  Uulv,  Gcuvra- 
tive,  or  Creutire  Prinoipla  or  Power. 

Il  wiLfi  a  coDimon  priLctice  with  the  Talmudists  to  conceal  spcxet 
meanings  and  sonnda  of  won]B  b}*  trunsposing'  the  letUrs. 

The  ri'TcrHil  of  thu  letters  of  words  was,  indeed,  aiiticntly  com- 
tnoQ  eri-rjwhvn'.  Tliiu)  from  Xeitlm,  the  name  of  an  Ef^pUaa 
Qoddcss,  tbc  Gn,'ck5,  »'ritiiig  backward,  furmvd  Athetii,  tho  uanie 
3f  Mioerra.  In  Arai.ic  we  huvo  Mahitl,  a  name  of  Ihe  plmiet 
Venna,  which,  it-vprstt'd,  gives  Dikan,  Ore«k,  id  Persinu,  yiftndt 
Nature;  which  Sir  WiUiatn  Joiieg  writi.-'S  also  A'<«AiW.  Strabo 
infurms  0.1  Uiat  the  AniR'niitn  name  of  V'tTiiti^  wa«  AnitUis. 

Tim,  Hearen,  in  Chinese,  rererepd,  is  JWiV,  or  .VwM,  worshipped 
at  Sain  in  Kg^pL  Itcvcrse  Noitha,  drop  the  i,  and  iidd  ati  0,  and 
we  bare,  ae  before  eaid,  AtA«ni,  Mitra  waa  iho  name  of  V«nas 
RmoDg  the  ancient  Pvreiasa.  Hcrodotne,  who  t«lls  as  this,  also 
informs  us  thai  her  Dam«i  among  the  Scythians,  vm  Arlhn  pasa. 
Artim  is  Mitra,  r*v«rii-d.  So.  bj  ivYer^ng  it,  th«  Greuks  t'onned 
Arlomif.  Diana. 

AAne  of  the  meanings  of  Rama-,  in  Sanscrit,  is  Kama,  the  Dtil/ 
^Bottf.  Uevrrse  this,  and  wo  have  A  mar,  and  bjr  changing  a  iuUi 
^mmor,  th«  Latin  word  for  Low.  Probably,  as  th«  verb  is  AiHartt 
l« oldest  readin;;  was  Amar  atKl  not  Amor.  So  Dipaka,  in  San- 
scrit, one  of  the  mosnings  whereof  is  love,  is  oft^n  wrilLea  Dipuc 
Hevene  this,  and  we  have,  adding  0,  the  Latin  word  Cupidft. 

lu  Arabic,  l\\e  radical  letters  rhm,  iironouiiced  raltm,  signify  the 
trunk,  oompattion,  mercff ;  this  rcventedi  vvc  haw  m/ir,  in  Pcr»ic, 
fotw  and  the  Sun.  In  llcbntw  wc  liavt;  Lab,  the  heart;  and  in 
Ohaldee,  Hal,  tbc  htart  ;  the  radical  letters  of  both  being  b  and  L 

Tlie  Pci-iiic  word  for  hrad  ig  Sar.  Rever»i>d,  this  heuouica  lioM 
in  Anbio  and  Hebrew,  RaiHh  in  Cbaldeo,  Baiih  in  Sumuiitan,  apd 
Kyns  in  Ethiopiu;  all  meaning  head,  chirf,  etc.  In  Arnbic  we 
bavu  Kid,  in  Ibo  sense  of  ruU,  regulnliDii.  article  of  ugnx-mcnt, 
obligatinn ;  which,  reversed,  becomes,  adding  a.  the  Ureek  f/tJtJ, 
jiuLioe.  In  Coptic  we  have  Vhlom,  a  crown.  H<:-vc-rsed,  we  haro 
Id  Bobrvw,  Moloch  or  ifalec,  a  King,  or  be  who  wcure  a  crown. 

In  tho  Kou<onen,or  oldest  Chinese  writing,  by  Hti'r>]gl}-p)iics,  G, 
Oe  [Si  or  A'Ai,  with  the  initial  letter  moditicd],  was  Uie  Sun  :  ia 
Feraic^  Oaw ;  and  in  Turkish  Qiun,     I'tie  [9],  was  the  Moon; 


700 


HOBALS   AKD   DDaUJL 


in  Sanscrit  Uk,  and  in  Turkish  Ai.    It  wit]  b^  rcmpmbrm]  thi' 
ju  £g>'ptaiid  obtbwhere.  the  Suti  wu8  origiuallv  fi-tniouie,  wil  tb 
Mood  masculine.    In  Egrpt,  hit  wm  th«  Mood  :  and  ia  the  raMi 
of  Baxiclitis  tlicv  cried  InoeeKuntly,  Eiuft  SaAvl/  Eitol  MekU! 
Bakhet  loBakhe! 

Buuscn  gircii  the  folloving  personal  pronouDB  for  As  and  ikr: 

lU  Siu 

Clirifitian  Aramaic Hfi HI 

Jewish  Aramaic lift IH 

Habrew Hd* HI' 

Arabic.... liuwa Uij 

Thns  iJio  Ineffiiljlc  Name  not  only  embodiee  the  Orrat  PhSo- 
Bophi<til  Idi'tt,  that  the-  I>c-itr  is  the  Ens,  Ibo  To  OK,  tfar  Abnioli 
Existence,  that  of  which  the  Eewncc  i«  To  Exiflt,  the  obItSb^ 
aUinec  uf  Spinoza,  tlii>  Being,  that  uvmst  could  not  han-cn 
M  ooQtndisfiiigtiiehed  from  that  which  only  A«com«,  not  ITi 
or  the  Soul  of  Nature,  but  that  which  created  Naturv*:  hot 
the  idt'«  of  the  Male  and  Female  Principles,  in  its  highttl 
most  profound  eenw;  to  wit.  tbat  God  originally  compreiiraibd 
in  Himsoir  all  that  is:  that  matter  was  not  co-existcnl  with  ITnn. 
or  independent  uf  Uim;  Ibiit  He  did  nut  mL>n'ly  fiuKhiafv  lal 
shape  a  ptv-cxisting  chaos  into  a  univifrac  ;  hut  that  His  Tbon^ 
roanifestvd  tls^lf  ontwardly  in  tliat  imiverDo.  wbich  no  j«oani^ ui 
bpfore  o'ojr  nn/,  cscciit  us  comjirvhi-ndcd  in  Uim:  that  tbt  Uo^ 
mtivt:  Poirer  or  Spirit,  and  productire  Mutter,  tver  unong' 
Mcienla  dccmod  the  Female,  oriffinsllj  vt-rt  in  God  ;  and  tbal 
Was  and  Is  all  tJmt  Wat',  that  Is,  and  tlmt  Shall  bv:  in  vboin 
else  lirce,  moTe«,  and  haii  its  heing. 

This  was  the  grrat  Jlystrry  of  Hie  Ineffable  Name;  uA 
troc  arrangement  of  it«  letUm,  iiud  of  cour<c  it«  Inn  fvcai 
ciution  and  tta  moaning,  sooit  Wmmc  loet  to  all  except 
tolcct  few  to  wliom  it  was  confided;  it  bcin^  concealed  fr<ni) 
rommon  i.tco]ile,  beeuusc  the  l)**ity  Uins  me  lu  physically  auntJ 
va«  not  that  personal  and  capricioui,  and  as  it  were  tangible  G^ 
in  ■whom  tht-y  UOieved,  and  who  alono  was  within  the  mAii 
their  mde  capacitiea 

Diodoras  finya  that  the  name  giren  by  Moan  to  Qod  wu  '^ 
Theodonn  says  that  the  Samaritani  tmncd  Ood  JjiBE,  but  *•" 
Jews  IJii.     Pliilo  Bybliiifl  gives  the  form  IKTil;  and  Cltfl^ 


KKiailT  or  TUB  SUIT,  Oft  PRINCE  ADEPT. 


701 


of  Alexandria  lAOV  Macrobitis  says  that  it  vu  an  admitted 
axiom  ainnng^  the  riiHthfii,  that  the  triliuirai  lASl  waa  tlie  sacred 
puin«  of  the  Siiprvmr  Gix].  And  tlic  OurJan  onidu  uiid  :  "  J.osra 
ihoathat  l.-Ui  is  ihc  great  GfKiSnprcme,  that  nilcth  over  all."  The 
Utter  /  rigiiiGcd  Uany.  A  and  jQ  arc  the  first  aod  lust  lu<t(crs  of 
>tl)e  Oreek  A)|dmbeL 

Hence  thf  frwjuoDt  exprtwsion  :  *'  I  am  tlie  First,  and  I  am  the 
iLaat ;  and  bceidva  mi'  there  is  no  other  Ood.  I  am  A.  and  H^  tb« 
Firsf  and  the  Liisi.  1  urn  A.  and /i..  tJieUt'Kiiiiiing  and  the  Knd- 
iagt  which  ]e,  mid  Wii*,  oud  Is  to  oume :  the  Omniputenf  For 
in  Ihie  wi'  wc  ebadowed  forth  the  same  groat  tmth ;  thnt  God  u 
all  in  III! — Ihc  Can.-c  iind  tlu'  Elfert^ — thf  Brpinninc,  or  Impulse,  or 
Qpueralire  I*<»wit;  and  thp  KMding,or  Id-still,  orlhiil  whitrh  is  pro- 
dnoed  :  that  lie  is  in  realilv  nil  that  io,  all  that  ever  vah,  and  all 
timl  cviT  will  I>c;  in  this  jifiisc.  that  nnthing  hcside»  Him^oir  lias 
CKutt«d.<^'U-niaU)'.aiid  cn-clrrnally  with  Eiiin,  independent  of  Him, 
oad  A-lf-cxietcnt,  or  eeir-ori;:inat«d. 

And  thng  the  moaning  of  ilio  expreMion,  ALonAYiM.  a/t/wra/ 
naon,  n8ed,  in  ilie  ncronnt  of  the  Crentioi]  with  wliieli  Genesis 
oomineoces,  wiUi  a  singular  verb,  aud  of  tlu>  name  or  tide  lunB- 
AtJitM^  nsed  for  the  firsi  time  in  the  4th  verse  of  (lie  2d  chapter 
(if  tlie  Hune  hook,  becomes  nicar.  Tlie  Alhiu  is  the  aggn'gat« 
DDit;  pf  the  maoileatfd  CrentiTe  Forces  or  Fowero  of  Deity,  Qi« 
£tiianHtions;  and  IncD-Auitu  is  the  AssotCTE  Existence,  ot 
ii<fi*?nc*  of  these  Pow(-rs  and  Forces,  of  which  they  are  Active 
MaDifL-sLalioiis  and  Emiiiiationa 

Tills  nas  thi'  pixtfoiiud  trnib  liiddfo  in  the  niivientBltegory  and 
oovctrd  from  the  gL-ni-ml  view  with  a  dnnhle  v«il.  This  was  the 
raotcjic  nieauiiig  of  the  generation  and  production  of  the  IndinDt 
Chaldean,  and  Iluriiieian  cuBmiigoiiiea;  of  the  Active  and  Vam- 
ive  Powers,  of  the  Male  and  F»iui»l(-  Principles;  of  Hetivcn  and 
Eta  Lamioariefl  generating,  and  Ihc  Earth  prodncirig;  all  hiding 
from  vulgar  vit-w.  as  abovo  it«  pomprthonaion,  thp  doctrine  that 
matLi-r  is  not  utt>rn3l,  but  ihat  (lod  vus  tlieonly  original  Ht iittcnoei 
the  AfBoi.CTE,frora-wliom  everything  has  proceeded,  and  to  whom 
al!  tvturiis;  aud  that  all  mfinil  law  xpringii  not  from  Ihe  relation 
of  Uiings  but  from  IUj  Wisdom  and  Eswntinl  Justice,  as  the 
Omnipotent  Legislator.  And  iliis  Trce  Wood  is  with  Antir« 
BuciiFHcy  said  to  hart-  bH-n  //W ;  becanec  its  mMiing  wus  lortj 
ovon  among  tlin  llebreira,  altliongh  wv  atill  tlnd  tbe  name  (ita  mal 


W3 


UOBALS  XSD  DOaUX. 


mcaiiiiig  ansii^pcctod),  in  the  Ut;  of  the  Prtiids  ami  tlte  Fo-i 
of  the  Cliiiicse. 

■\\1ii?ii  we  cunceive  of  the  Absolut*  TrutJi,  Buauiy,  or  Good,l 
cannot  etup  short  at  the  abatracuoa  of  tritber.  Wu  are  (breed 
refer  «ach  t-o  eome  living  and  eubstftQtiiil  Being,  in  which  ilmj 
liuve  tlieir  fuuadatious,  eumo  being  that  ia  (be  fint  anil  lattplit- 
riple  of  tiich. 

Moral  Truth,  like  cverj  other  tinirersal  knd  n<wcn«r]r  inOk, 
cnniiot  remain  ii  mc-re  iihstrnctinn.  AbstTactioiig  are  uareoIiDH. 
Ill  i:}iirsi-lv(^s,  moml  truth  Is  mt.-n;lv  c-ooci-t veil  of.  There  mtin  te 
somPH-hers  a  Being  thiit  not  oqIjt  cottceCveii  of,  but  coiuiitula  it 
it  baa  ^ia  cbnritctt-riaUc  ;  thnt  it  is  uot  only,  to  tltt  i-ytt  uf «« 
intcIHgenoe,  un  nnivci'»al  and  nc-ci-ssary  truth,  but  oav  ohWgtuaj 
on  our  will.  It  is  a  law.  We^o  not  establish  tiiut  Uwstiruiiu. 
It  is  imposed  on  ns  dtspiteonmelves  :  il«  iirinci|il«  must  he  rf/imf 
OS.  It  sappoBes  a  legisiator.  He  cnnnoi  bo  the  being  to  rhooi 
the  lav  applies;  bnt  niual  be  one  that  poescaBct  in  cbc  higimt 
degree  all  the  charaRtemtica  of  moral  truth.  The  moral  law.iat- 
venal  and  ncc&ssarr.  necce^urilj  hu  as  its  author  a  dm«uj 
being; — composed  of  justice  and  charity,  JU  aulhor  rau&i  bcs 
being  pos.'^'i^iTig  (be  pknilude  of  bolh. 

Ah  uU  beautiful  and  all  trxia  things  refer  tbenist^lvc^  /JIem  ^ 
a  Unity  which  is  absolute  Truth,  and  lbo«c  to  a  Unit/  wliicb  « 
absolute  Beactt,  so  all  the  moral  principU-s  centre  in  a  ■>•()> 
principle,  which  is  THS  Good.  Thus  we  arrivi*  at  Ibc  oootfftli' 
of  TUB  Good  rn  itself,  the  Absoldtg  Good,  auperior  to  aH  ^ 
tieular  duties,  and  J(>temiinnta  in  those  during.  Tbis  Abaolsu 
Gooti  must  uocessarily  be  an  attribnle  of  the  Absolute  Bai* 
There  caiiHot  iju  »etvral  Absolute  Iltinga;  the  one  in  wLum  «• 
n.-alizod  Ab«olnt«  Truth  and  Absolute  Beauty  being  diflVTcul  tn* 
the  onv  iu  whom  is  n'ulized  Absolute  Good.  The  Absululc  Dto» 
sarily  implies  ab3olut«  Unity.  The  Trite,  the  Bcuatifal,  and  l^ 
Good  are  not  three  distinct  essoncos:  but  they  uru  coe  and  lfc> 
HUDe  msenco,  considi-red  iu  its  fundiuaental  ntl.ribnt*:s :  tJledifr^ 
ent  pliues  vhicb,  in  our  eyes. tbe  Absolute  and  Infinite  FcTAit<* 
a8eun)c&  Maoifcstrd  in  the  World  of  the  i'lnito  and  Bellt)«> 
tlK-ee  three  attfibutvs  separate  from  eaoh  other,  and  are  dl** 
guished  by  our  mJnde,  which  can  comprehend  nothing  oxotfi  ^ 
division.  But  in  the  Being  from  whom  tboy  emanats,  tbcyrt 
iudivisiblj  united;  and  this  Being,  at  once  trijite  and  ow^ '^ 


XSIQST  0?  TBJE  6CV,  OK  FIUNC£  AVZVt. 


703 


ims  wp  in  Himself  perfWtt  heasiy,  perfect  Truth,  and  the  perfect 
^oodt  is  Cod. 
Qod  is  necessaril}'  the  principlo  of  Moral  Tml-h,  and  of  pr- 
[,«ODal  monlity.  Man  'n  a  moral  person,  Uiat  is  tu  say,  oofl 
nOuWMl  with  reuDQ  and  liberty.  U«  ie  capable  of  Virtnt- :  and 
Virlne  haa  with  him  two  prioL-ipul  form?,  nrapct  for  at.fai.Ti  and 
lovo  ofothiTi,— /«n/jc«and  chari/ff. 

The  crealuro  can  posarss  no  real  iirid  eftjcntlal  tttlTihule  wbicU 
the  Crtahr  docs  not  pMW«.  The  effect  can  draw  it«  reuJity  and 
rjMfietenco  only  from  its  catit/).  The  eauM  contains  in  itsvlf,  at 
it,  what  ia  casfiitinl  in  llie  tfffti.  The  chnniclcristio  of  the 
HTcct  is  inferiority,  short-oomJng,  imperfecdon.  T)i!pt>udeiit  and 
derivate.  it  bean  in  il<iolf  the  marks  and  conditions  of  depeod- 
encc ;  and  ila  im|)crfcctiun  pruvvs  llic  [wrfi-ction  of  L)i«  uuuso;  nr 
etae  l-here  would  bo  in  Ihc  cfTi-ct  something  ioimancnt,  without 
L«  Cause. 

Qod  is  nota  If>gicid  Being,  whose  Nature  may  bo  «xpliHnod  by 
liiction,  and  by  nit'ana  uf  algebniic  equalioiis.  AVhen,  setting 
'tmt  with  a  primary  atlrihute,  tlte  Attributes  of  God  are  dfdocfd 
one  from  the  other,  after  the  manner  of  thp  Geometricians  aad 
uholastics,  wc  have  nothing  but  abstnictions.  We  must  emerge 
Ifrom  this  tmptj  dia]ectic,  to  arrive  at  a  tmo  and  living  God. 
The  first  notion  which  ve  bavu  of  God,  that  of  an  InfimleBviag, 
ia  not  given  m  <i  priori,  independently  of  all  eiperlence.  It  is  our 
ecinsciousniigs  of  uiirself,  as  aX  once  a  Being  and  a  limited  Bvin^ 
that  immediately  rai«L>«  ua  tu  the  coucepliun  of  a  Being,  the  prin- 
oi|de  of  our  bt^ng.  and  himself  witbont  limits  If  the  existence 
that  We  possess  furoca  us  to  rucur  to  a  cause  posMsstug  tlic  sanw 
existcnod  in  nn  iiilinite  dvgree,  all  the  substnulial  attributes  of 
oiuteucc  that  wc  posaesi  equally  require  each  na  iuGiiitc  caa>e. 
CJod,  then,  ia  no  longer  the  Inlinite,  Abstract,  Indeterminalo 
Being,  of  which  TCB»>n  and  the  be&rt  Lmnnut  Iny  bold,  but  a  real 
Being,  dtfU-rminnle  like  oursi^lvus,  a  moral  pentou  Uku  oursejf; 
and  the  siady  of  our  own  souls  will  conduct  us,  wiUiont,  resort  to 
hfpothcais,  to  a  conception  of  Gud,  both  sublime  and  having  a 
ccnnwrtion  with  uuraiJTCs. 

It  man  bo  free,  Qod  most  bo  so.     It  woold  bo  strange  if,  while 
the  crititHni  lias  that  marrellous  jiower  of  disponing  of  bimeeir,  of 
footing  and  willing  freely,  the  Iteing  that  has  made  him  ihonld 
'  subject  to  A  nccesjuiry  development,  tli«  cause  of  which,  though 

4^ 


w« 


UOKAIf   XSO   DOQlfJl. 


ID  Himscir,  is  ft  ^ort  of  Abstract,  mcchnnical,  or  m^Upbjnial 
jiower,  iiirerinr  t^  the  pprsoiiat,  Toliinlnry  niui^e  wliich  wc  v^Hil 
of  which  wp  hflve  tho  clear-st  conanioiisnoBa.  OotI  is  fb*  i«w»i» 
we  are :  bnt.  lie  is  not  free  as  we  are.  ITe  is  al  ODce  evtiytkinj 
ire  arc,  and  nothing  that  we  are.  He  possesses  llie  same  nltriin 
»6  ve,  but  extended  to  iiifiiiit;.  He  iwiseesee,  then,  an  infii 
liberty,  united  to  an  infinite  inUlIigonce;  and  as  Wis  iutel 
is  infallibli',  exempt  frotti  the  iincet'lainty  of  ilelitivration,  and 
ceiving  at  u  glaii<:e  «'bea>  tbe  Good  le,  so  liis  liberty  acvotniiti! 
it  upon tun«oti sly  ami  willioitl  vlForu 

As  vtc  ttsiiigii  lu  tiod  that  liberty  whicb  is  the  basis  of  our  aiH- 
ence*  so  nlso  wc  truii&trr  (u  liin  cbuRttrtcr,  from  our  own,  jiutitt 
HDd  charity.  In  man  Ibey  are  virtncs:  in  God,  bit  altttbntrt 
What  ie  in  ug  liip  labfiriotia  rnnf|np?t  of  lii»cH.y,  ig  in  Him  Hitvoj 
Dftture.  The  idea  of  tlio  right,  »nd  the  respocl  ]uid  to  the  rigbl 
ure  sigiiB  of  the  dignity  of  our  existpnce.  If  r**jH*ct  of  riglila  is 
the  Tery  essence  of  jnstice,  the  Perfect  Being  mast  kiio»  mi 
reaped  the  rights  of  the  lowest  of  his  crratnrcs ;  for  He  »«iyiiei 
than  those  rights.  In  God  resides  a  sovereign  justice,  that  nnifti 
to  ever)-  ono  what  is  due  him,  not  aocording  to  deceiifnl  »ppoar' 
Roceft,  bat  n<?eording  tn  the  truth  of  things.  A  nd  if  ninu,  a  linitid 
being,  hai*  the  power  to  go  nut  of  himM^tf,  to  forget  hit  own  prnao, 
to  love  RmHhcr  like  himKrlf.  and  devote  bimn^ir  to  his  lufifHBClS 
dignity,  and  perfootion,  the  Perfect  Being  must  have,  in  an  in 
degree,  that  disinterested  trndentefs,  that  Charity,  tlie  ^n 
Virtue  of  the  human  pereon.  There  is  in  God  an  ioRnite  tiDi 
Bcse  for  his  creatiiri-s,  mniiifeslod  in  his  giving  us  i-xisu-nee,* 
be  might  have  wiiblicld ;  and  every  day  it  apjK'urs  in  innumi 
marks  of  bis  Divine  Providence. 

PUto  veil  understood  thiit  laro  of  God,  and  cxpn-i^*r$  it  in  t 
great  words:  "  Let  us  speak  of  the  cautv  which  led  the 
Arranger  of  the  universe  to  produco  and  regulate  that  uni' 
He  was  good ;  and  he  who  is  gottd  ha?  no  kind  of  jll-wilt    Bn 
from  that^  he  wilted  that  created  things  «hunld  tie,  ai  far  a* 
hie,  like  Itim.ielf."     And  Cbnstinnity  in  its  turn  said,  "M 
ao  toiW  men,  that  he  h<vt  given  them  his  anly  Son,*' 

It  is  not  correct  to  nfSrm,  as  is  often  done,  that  Cliristiasltf  ^^ 
in  some  sort  discovered  this  noble  sentiment.     We  must  aot 
human  nature,  to  raise  ChrlFtiiuiity.     Antiquity  knrV.  deici 
and  practised  charity;  the  lint  feature  of  which,  to  loadiiif' 


KKIOBT  OF  TH«  8CN,  OD   PRnCCE  ADEPT. 


705 


t)iank  God  I  to  common,  is  goodnoss,  as  its  loftiest  one  is  lieroism. 
Charity  is  dcTotion  to  nnolher;  and  it  ig  ridicitlonelj  aeTiselcss  to 
pri'U'nd  that  there  ever  vng  an  nge  of  the  world,  wln-a  the  Iiumiin 
aoiil  was  deprived  of  tlint  [)art  of  iu  l)eritag«.  tlif  puvurof  devo- 

tn.     But  it  is  certain  that.  ChristiaDity  lins  difl'iisfd  and  ptipn- 
iJted  this  rirtne,  And  tliai,  tn^fore  Clirisi.  tticso  words  wfrc  never 
Bpoken:  "I»ve  one  axother;  for  that  is  the  WHotE  law." 
Charity  prpsiipposea  Jv«lie«.     He  who  tntly  lores  hi«  brother 
i\s  tlip  pjgliia  or  Ilia  brotlier;  but  he  does  more,  he  forgot* 
i  own.    Egi>i«m  sells  or  takrs.    r<ore  delights  in  gii'ing.    In  God, 
re  is  what  it  is  iu  ua;  but  in  an  inBnitc  degree.    Qod  is  inex> 
tii<ti))U>  in  his  oharity,  as  lie  ia  iri<^x}inu«tible  in  his  essence. 
H    Infinite  Ooinipotciiiv   und    infinite  Charity,  wliioh,  by  an 
lirablv  jood-nill.  dmws  fruni  tht-  boioin  tif  its  imincnw;  lore 
ttivom  which   it   incejisfintlr  bestows  on  the  vorld  ond  on 
tnity,  tE-oelies  ns  that  the  mare  vre  give,  the  more  wr  posaess. 
jlod  being  all  just  and  nil  gond.  Tie  can  wil)  nothing  but  what 
'good  and  Jusl.     Jleing  Oinnipotc-nt,  whatever  he  wills  he  Ran 
j^o,  and  consequently  does.     The  worlil  is  the  work  nf  God:  it  is 
^krcforo  pcrffcLly  tnadc. 

^Btct  thc-re  is  dieordcr  in  the  world,  that  scome  U>  impagn  the 
^ttice  and  gomlnesg  of  God. 

A  principle  indissnlnbly  connected  with  the  very  idea  of  good. 

^|dU  ns  that  every  moral  iigcnt  deserves  rewartl  when  he  docs  well. 

^Pd  puniahment  when  he  docs  ill.     This  principle  is  univereul  and 

ncots-sary.    Jt  is  uVsohif*.     If  it  dc-es  not  apply  in  this  world,  it  is 

Jd»e,  or  the  world  is  badly  ordered. 

^^Bnt  good  actions  are  not  always  folliwed  by  happinfltis,  nor  eril 

^■rs  by  misL-ry.    Though  often  thhi  fact  is  more  apparent  than 

^■1;  though  virtuc,a  war  against  the  passions,  full  nrdigiiily  but 

^Bl  of  sorrow  and  ptun,  has  the  latter  as  its  condition,  Ji-t  the 

pains  that  fulluw  vice  ara  greater;  and  virinv  conduces  mocl  to 

JwUth.  strength,  and  lonj;  life;— though  the  pctic^ful  conscicnfi« 

^kt  ncRompanie:i>  virtue  croatcs  internal  hnppineiui :  Ihongh  ptiblin 

i>I>inton  genvraily  decides  enrrectly  on  men's  ehnractera,  and  rc- 

jurde  virtue  with  esteem  and  consideration,  and  vice  with  oon. 

^npt  and  infamy;  and  though,  aflcr  all,  justice  reigns  in  tli« 

irorld,  and  the  surest  road  to  happiness  is  still  that  of  rirtne,  jcl 

Bro  arc  exocptions.     Virtue  is  not  always  nvnrded*  nor  Ttoe 

lisliod,  in  this  life. 


706  '  UOR.VLS   AND   DOOXA. 

The  dftta  of  this  problem  are  these:  lst>  The  principle  of  merit 
and  demerit  within  as  is  absolnte:  every  good  action  ou^M  to  be 
rewarded^  eyery  bad  one  punished:  M.  God  is  as  just  as  he  is  all- 
powerfal :  3d.  There  arc  in  thiri  world  particolar  cases,  contradict- 
ing the  necessary  and  nniversal  law  of  merit  and  demerit  What 
iv  the  resalt  ? 

To  reject  the  two  principles,  that  God  is  just,  and  the  law  of 
merit  and  demerit  absolnte,  is  to  raze  to  the  foundations  the  whole 
edifice  of  human  faith. 

To  maintain  them,  is  to  admit  that  the  present  life  is  to  be 
terminated  or  continued  elsewhere.  The  moral  person  that  ads 
well  or  ill,  and  awaits  reward  or  punishment,  is  connected  with  a 
body,  lives  with  it,  makes  use  of  it,  depends  upon  it  in  a  measure, 
but  ie  Dot  it.  The  body  is  composed  of  parts.  It  diminishes  or 
increases,  it  is  divisible  even  to  infinity.  But  this  something 
which  has  a  conscionsness  of  itself,  and  saya  "I,  Mb;"  that  feeh 
itself  free  and  responsible,  feels  too  that  it  is  incapable  of  division, 
that  it  is  a  being  one  and  simpls;  that  the  me  cannot  be  balTed, 
that  if  a  limb  is  cut  off  and  thrown  away,  no  part  of  the  MB  goes 
with  it:  that  it  remains  identical  with  itself  under  the  variety  of 
phenomena  which  eoecessively  manifest  it.  This  identity,  indi- 
visibility, and  absohit«  unity  of  the  person,  are  its  spirituality, 
the  very  essence  of  the  person.  It  is  not  in  the  least  a  hypothecs 
to  affirm  that  the  soul  differs  essentially  from  the  body.  By  the 
soul  we  mean  the  person,  not  separated  from  the  consciousness  of 
the  attributes  which  constitute  it, — thought  and  will.  The  Exist- 
ence without  conscionsness  is  an  abstract  being,  and  not  a  person. 
It  is  the  person,  that  is  identical,  one^  simple.  Its  attributes,  de- 
veloping it,  do  not  divide  it  Indivisible,  it  is  indissoluble,  and 
may  be  immortal  If  ubsolute  justice  requires  this  immortality, 
it  docs  not  require  what  is  impossible.  The  spiritnality  of  the 
soul  is  the  condition  and  necessary  foundation  of  immortality: 
the  law  of  merit  and  demerit  the  direct  demonstration  of  it  The 
first  is  the  metaphysical,  the  second  the  moral  proof.  Add  to 
Uiese  the  tendency  of  all  the  powers  of  the  soul  toward  the  Infi- 
nite, and  the  principle  of  final  causes,  and  the  proof  of  the  immor- 
tality of  the  Bool  is  complete. 

God,  therefore,  in  the  Masonic  creed,  is  Inpinitb  Truth,  Iir- 
FiNiTB  BEAtTTY,  INFINITE  GOODNESS.  He  IS  the  Holy  of  bolics, 
as  Author  of  the  Moral  Law,  as  the  Principlb  of  Liberlj,  of 


KNIOHT  OF  THE  SVX,  OU   PRISCK  AOBPT. 


TW 


and  of  Churily,  Dispenser  of  Ri-ward  sitd  PuiiishtneaL 

Such  aOud  18  not  so  abstract  Qod;  tiiil  ua  intvlligcol  »od  tme 

ptrvm.  vbo  has  made  ns  in  Hik  image,  rmm  whom  we  reorive 

tbe  law  that  prvaidta  ovt-r  ottr  dvstiny,  oud  whoK  judt^tDuiit  ve 

await.    It  is  His  love  tliut  iiia[jire3  ua  iu  our  oct^  of  ctiiiriLjr:  il  ia 

His  jtulice  that  goreme  our  justice,  and  that  of  soeivtv  and  Uie 

lam.     We  coDtinna]lv  remind  narti(>]vi>9  that  He  id  ititinib;;  be* 

CMiBe  Dliiprvise  we  kIiuuIU  dt'grade  his  nniure:  hnt  Ho  would  Ik< 

for  IU  as  if  he  were  nut,  if  hti  infinite  nature  had  uot  fumu  iuho- 

rrnt  In  onrsi-lTvs,  the  forma  of  our  own  n^asoa  uid  soul. 

^Mf'hcn  wl-  luTL-  Truth,  Justice,  und  Nobility  of  Soul,  wc  should 

^bw  tbut  il  is  God  wo  kirc  nnderamtli  thesu  spniat  fnrmd,  und 

^Bcld  nniU;  them  ali  into  one  great  act  of  total  piclj.    Wo  should 

|B  that  vit  go  ill  uiul  out  ooutinnnllr  in  the  mtdst  of  the  nisi 

force*  of  thu  universe,  which  are  on\f  the  Korora  of  God ;  that  in 

oar  studieii,  wh^n  we  atuin  a  tnit.li,  we  com'ront  the  thonghtof 

K;  when  we  Ii^arn  :hp  right,  vf.  learn  the  will  of  God  laid  down 
rnlo  of  cotiduct  for  the  uaiivrse;  and  when  «c  feci  diain- 
ted  lore,  we  should  kuow  that  wc  partake  the  feeling  of  tbo 
Iaf)iiit«  God.  Then,  when  wc  reverence  tlie  mi^ty  coemic  force, 
U  will  not  be  a  blind  Fate  in  so  Athuii^ic  or  Panthoialtc  world, 
but  the  Infinite  God,  thai  we  shall  confront  aiid  f«cl  and  know. 
Then  Mc  «liull  be  mindful  of  tli«  iiiiud  of  God,  coaacious  of  Gud^ 
oonsoience,  eenaiblc  of  His  sentiments,  and  onr  owo  exietenoe  will 
bo  in  tlio  infinite  bfiii*  of  Ood. 

Tbe  wurUl  i»  u  wholu,  wliieh  has  itft  h&rmony;  for  a  Ood  wbo 
if  OdGt  could  mukc  none  but  «  complete  and  harmonioiu  work. 
The  harmony  i»f  the  nnirenie  reifKindit  to  the  unity  of  God,  ua  tbe 
iodcfinilr  qnaiitity  i^  the  d«'rt-ctiTe  sign  of  tlie  infinilude  of  God. 
To  cay  that  the  univerKe  is  God,  ii  to  admit  the  world  only,  and 
dcD^  God.  Givf  il  what  name  you  pteaic,  it  U  utlifism  at  bottom. 
Oji  Uio  otlicT  hand,  to  eu)i]KiKL*  that  (he  unirt^nK:  in  roid  uf  God, 
and  that  lie  is  wholly  apart  fmm  it,  is  an  iniiipportable  and  almusl 
impoMibk-  Alwtraptioii.  To  distingniBli  is  not  to  RrparatQ.  1 
dUtin^aish,  but  do  not  »epqtmto  myulf  from  my  «)nuliliea  und 
(tRec'ts.  So  God  U  not  the  nnirerm>,  although  he  ia  (nvrywbere 
fwcnt  in  spirit  and  in  truth. 

^Po  ua,  lui  to  Plaix),  abmlnte  truUi  ia  in  Ood.    U  is  Gol  Himself 
under  one  of  hie  phuai-^.     In  Ood,  us  their  original, ««  th«  immu- 


U0K4Lfi  ±SD  DOQUA. 


1(1  their  Intel  Ik'tbili 


It 


Al  once  their  existence 

patiiig  in  the  Divine  reason  that  our  own  tvujoii  _ 

thing  of  the  Absolute.     Krery  jadgmcnt  of  reoMU  tfDi'd«fv  t 

necessary  truth,  and  uvury  nece«urjr  truth  suppuscs  Uie  neooaij 

Bxistence. 

Thus,  from  every  direction,—  from  melaphjsics,  autbctio,  ud 
iQoralitj  ubove  all,  wo  rise  to  the  eamo  Principle.  tJie  odouni 
ocntrc,  and  ultimate  fouDdatton  of  all  trnl)i,  all  bcnutj,  all  gm^ 
The  True,  the  Bcuutiful,  the  Good,  ar»  but  diverse  ruvelntifluf 
one  and  tlii-  eama  BvJiig.    Thus  wc  rvach  Ihv  tlirc-jiliuM  of  roligit 
and  iKK  in  ci>muiurHua  wiib  Uit;  ^real  pliilusupliieji  wkichallj 
claim  u  Uod;  aud  aL  the  tjuuie  time  with  the  it:li^uiis  wbicb  i 
tbc  i-ai'th.  uud  all  rcpust.'  uu  thv  ^iTcd  Tunndatiuu  of  natiuali 
gioQ ;  of  thiil  religion  wliich  retculs  to  us  the  ttaturul  light  {iv 
to  oJl  men,  wilhoui  the  aid  of  a  piirticiilar  revelation.    So  iMgj 
philosupbj'  docs  not  arrive  at  ruligiuu,  it  is  below  all  voril 
even  the  most  iniporTect;  for  their  at  least  give  man  a  FaihfrJ 
Wituese,  a  Cminoler,  a  Jnd^.     By  n-ligioo,  philoeophv  o>an 
itaclf  with  hunuuity,  which,  from  one  end  of  the  world  to 
other,  adpireti  to  Gud,  bvliuvos  in  God,  liopi's  in  Qod.     Iliilv 
conlains  in  itself  the  oommon  basis  uf  all  reli^oiij  b4t1i«fi;  iiti 
it  were,  borrows  rrom  them  their  prineiple,  and  reiunu  it  to  i 
aumtundcd  with  light,  elevated  above  uncertainty,  gecurc  i 
all  uttuck. 

From  the  ueceesity  of  Ills  Natarc,  Ibe  loGnitc  Being  nl 
oreat9  and  prcaervo  tlie  Finite,  and  to  the  Finite  inu«N  in 
forma,  giro  and  comniiinicatc  of  His  own  kind.  Vfv  cannoti 
cuivtj  of  any  finite  thing  existing  without  God,  the  luJlnllc 
and  ground  tliereof;  norof  Qod  existing  without  9om«lLinj.  OvJ 
\a  the  uecessnry  logical  condition  of  a  world,  its  ocoeeiiutinC 
oaiiae;  a  world,  the  ncce»ary  logical  condition  of  God,  Uitwxrt' 
aitated  eonsequcnce.  It  is  according  to  His  Infinite  Perf«ii«* 
create,  and  tboa  to  preserve  and  blc«8  whatever  He  created.  Thii 
is  the  conclusion  of  nioderu  nielaphj'sii-al  seioncc.  The 
of  philosophy  runs  down  from  Aristotle  lu  Uegel.  and  bmksi 
with  this  couclueioii :  and  then  agnin  n-curs  llir>  anciL-nt  dificolU 
If  it  b«  of  Urn  uatiiru  to  create,— if  we  eauuot  ooncuiTP  of' 
existing dVoM,  without  creating,  without  Aan'rii/ crmtcd,l)iea '^ 
He  creativl  wiu  co-exialent  with  Himself.  If  Hn  ooaU  diM 
iusunt  witliout  creating,  lie  could  ai  well  do  so  fur  a  m/nul' 


KSIOUT  OS  TUE  3WK,  OB  PRIUCR   \DE1T. 


roo 


crnities.    And  «o  ugaia  uumod  rouud  to  m  tbo  old  tloutriiic  uf  u 

Ivd,  tht  Soul  of  the  Universe,  uud  co^xisutit  with  it     For  whut 

to  cr<'atv(l  liad  &.  fifjinmng  ;  imd  however  long  Biiicp  that  rrt'uiioD 

Uv'curred,  iin  eti^riiitj  had  beforu  elttpsi^d.     Tlit*  dilU-itsiioc  tx.-lwL'eii 

II  IwgtDning  and  no  beginning  n  iiifiiiit«. 

^K  Dut  oreomc  tilings  w«  cun  l>e  certain.    V\a:  Hre  omscioug  uf  i>ar< 

^^brte— of  tiiii-a>lT<'fl  if  iKil !»  9iibstailix>«,  at  leitat  &j  Powers  u>  be, 

^^P  di^  to  fiufler.    We  are  cooecious  of  ourselves  not  ua  self-origiu- 

^4Ufd  at  all  or  as  telf-Euelained  iilonc-;  bot  only  fts  depcudeiiC,  tirst 

for  fxiiiwucc, «.-« or  einoL-  for  «ii|t|iurt. 

Among  tbo  primary  idcoa  of  coDSciouauess,  that  ure  insoparabli- 

from  Et,  tlie  utonii*  of  F^elf-coiiiMiuu^iie&s,  we  tiiid  the  idea  of  God. 

^Ctti^L-fully  (.-.vmiiincd  by  the  scrutiiiiiiiujj  iutvlliici,  ii.  iit  thv  idt-u  of 

^Bud  as  iiitiuite,  perfectly  powerful,  wise,  jiidl,  loving,  holy;  absi>- 

^Hoto  U-iiij,'  with  no  limitiitiou.     This  uudc  ue,  nitiilv  nil,  atiataiiui 

utt,  susUiins  all;    made  our  body,  not  by  u  sitigk  uoi,  but  by  a 

teries  of  acts  extending  over  a  vast  anccesition  of  roan, — for  mun^ 

body  in  the  resullant  of  all  (rrcaled  thliigii.^niiide  our  spirit,  our 

mind,  couscit-nct',  affictions,    *uiil,   will,  ftppointed  for   each   ila 

uaiurul  modo  of  action,  sctt'Ht.-h  at  Ma  si-vi-ral  aim.   Thns  self-con- 

iiCtou«iii-<8  leads  us  to  cunacioueniss  of  Gud,  and  at  last  to  oonscioua- 

t^-ntM  of  an  infinite  God.    That  u  tbo  highest  ovidunce  of  our  ovn 

^^■isti'ncc,  and  it  is  the  higlu-^t  evidence  of  flis. 

^^  If  thuro  is  a  (rod  at  ail,  lie  miisl  be  omnipreaent  in  «paw. 

Boyund  thu  list.  Stars  lit*  iiiuiit  be,  as  lie  is  hero.    Thorn  can  be 

I     no  mote  tbat  ^looplcd  the  annbeams.  no  little  cell  of  life  cliat  the 

luiuroecopt:   di.icovcrs  in  the  eued-sporutc  of  a  nio&s>  bal  He   iu 

I     tlivrc. 

^B  Uv  must  u!m  be  omnipresent  in  time.  Thcro  was  no  second  of 
^mnu>  bc-fore  tb«  Stars  began  to  burn,  but  God  wns  in  that  second, 
lu  tbo  most  diattuil  nobuloug  spot  in  Orion's  bult,  and  iu  every  one 
of  the  millions  thai  people  a  sqaaro  inch  of  Umcstuue.  God  'n 
ulikv  preaeiit.  lie  is  in  thu  euiulliut  Unaginablo  or  even  uuimugin- 
ublf  jKjrtion  of  tiuio,  and  in  every  second  of  its  inu&i  va&t  and 
unimaginHblf  volume;  Uia  Ucre  ooiiLermiHOus  with  the  All  of 
Space;  Uis  Now  coeval  With  the  All  of  Time. 

Throagl)  all  this  Space,  in  all  this  Time,  His  Being  extends, 
spreads  undivided,  operates  unspent;  Gud  in  all  Uis  inltnity,  per- 
fi-clly  powerful,  wine,  just,  loving,  and  holy.  His  K'ing  i«  an 
iulinitc  activity,  a  creating  and  so  a  giving  of  Himself  to  thu 


TIO  HOSALS   AND  DOOUJL 

World.  The  World's  being  ia  a  becoming,  a  being  created  and 
oontianed.  It  ie  so  now,  and  was  bo,  incalculable  and  DnimagiQ- 
able  millions  of  ages  ago. 

All  this  IB  philosophy,  the  unavoidable  conclusion  of  the  human 
mind.  It  is  not  the  opinion  of  Coleridge  and  Kant,  but  their 
science  ;  not  what  they  guess,  but  what  they  know. 

In  virtue  of  this  in-dwelling  of  God  in  matter,  we  say  that  the 
world  is  a  revelation  of  Ilim,  its  existence  a  show  of  His.  He  is 
in  his  work.  The  manifold  action  of  the  UoiTerBe  is  only  his 
mode. of  operation,  and  all  material  tilings  are  in  commauion  with 
Him.  All  grow  and  move  and  live  in  Him,  and  by  means  of  Him, 
and  only  so.  Let  him  withdraw  from  the  space  occupied  by  any- 
thing, and  it  ceases  to  b<!.  Let  Him  withdraw  any  quality  of  His 
nature  from  anything,  and  it  ceases  to  be.  All  must  partake  of 
Him,  He  dwelling  in  each,  and  jct  transcending  all. 

The  failure  of  fanciful  religion  to  become  iihilosophy,  does  not 
preclude  philosophy  from  coinciding  with  true  religion.  Philos- 
ophy, or  rather  its  object,  the  divine  order  of  the  universe,  is  the 
intellectual  gnide  which  the  religious  sentiment  needs;  while 
exploring  the  real  relations  of  tlie  finite,  it  obtains  a  conBtantiy 
improving  and  Belf-correccing  measure  of  the  perfect  law  of  the 
Gospel  of  Love  and  Liberty,  and  a  means  of  carrying  into  effect 
the  spiritualism  of  rcvfak'd  religion.  It  establishes  law,  by  ascer- 
taining its  terms  ;  it  guidfs  the  spirit  to  see  its  way  to  the  ameli- 
oration of  life  and  the  increase  of  liappiness.  While  religion  was 
stationary,  science  conld  not  walk  alone  ;  when  both  are  admitted 
to  be  progressive,  their  interests  and  aims  become  identified. 
Aristotle  began  to  show  how  religion  may  be  founded  on  an  intel- 
lectual basis;  but  the  biLsis  he  laid  was  too  iiaiTow,  Eacon,  by 
giving  to  philosophy  a  definite  aim  and  method,  gave  it  at  the 
same  time  a  safer  and  self-enlarging  basis.  Our  position  ia  that 
of  intellectual  beings  surrounded  by  limitations;  and  the  latter 
being  constant,  have  to  intelligence  the  practical  value  of  laws,  in 
whose  investigation  and  application  consists  that  seemingly  endless 
career  of  intellectual  and  moral  progress  which  the  sentiment  of 
religion  inspires  and  ennobles.  The  title  of  Saint  has  oommonly 
been  claimed  for  those  whose  boast  it  has  been  to  despise  philosophy ; 
yet  faith  will  stumble  and  sentiment  mislead,  uulesa  knowledge  be 
present,  in  amount  and  quality  sufficient  to  purify  the  one  and 
to  give  beneficial  direction  to  the  other. 


Science  coutiisU)  of  thow  matured  itif«T«uces  from  Ptpcri- 
ence  which  all  other  cxperietioe  conflrniB.  It  »  no  fixed  system 
iDpcrior  to  rcTisioii,  but  that  projjrcssivp  m(.>diutiou  b»,'tWL*on 
ignoranof  and  witdum  in  part  coDCuived  by  Pinto,  whose  imracdi' 
ate  object  )«  lin^;)ine«8,  nnd  its  impulK  the  higheiit  kind  of  lovp. 
Sciciioe  n>ii1ir«>B  iind  iinilx>;«  nil  that  n-iut  tmly  valuable  iu  both  Iht- 
old  icbetnetB  of  mi-diatioii ;  the  heroic,  or  syKlem  of  action  and 
vfTort;  and  the  mystical  theory  of  ipiritual,  conti-mplaliTc  com- 
tnitnlon.  "Listen  to  me,"  «iy«  Gakn.  "as  to  the  Toicc  of  thi- 
Kb;ueiniaa  IIiiTu[du)ut,  und  bolivvv  thut  the  study  of  nuturu  is  u 
mystf-ry  no  lees  important  than  theirs,  nor  less  adapted  todieplny 
the  wiidom  and  power  of  the  On-at  Crt«lor.  Their  lessons  nnd 
demonstrations  were  obscure,  hnt  oun«  ure  clear  and  tinmistak- 
■blr." 

To  eriprici!  wc  owe  it  thol  no  man  i»  any  longer  cntillpd  to  coii- 
Bidcr  biniK-ir  the  rcntriiJ  jioiiit  ammid  which  the  wholt-  iinivcrse 
of  lifv  and  motion  rcrolri-s — the  immonicly  im[>ortunt  indiTidual 
for  whose  coiivenii-nco  mid  oven  Insiirion^  caw  und  indulgvuw  the 
whole  aniverse  wu-s  mitdo.  On  mw  s'uU  it  liaii  sliiiwn  lis  an  infl- 
nitu  nDivoTse  of  stars  and  sans  and  worlds  at  tucatcnlable  distances 
from  each  other,  in  whosfl  inajp«tic  and  iiwfiil  pregfiiet*  we  sink 
Mod  eren  onr  world  «in)>&  into  inKigiiificaitcr;  wlnle,  on  the  oifarr 
side,  the  microttoopo  hiu  pUcrd  as  to  commnnicatioD  with  new 
Torlds  of  orpinniEi-d  living  bvings,  gifted  with  E^nsee,  nervee, 
appetites,  and  instiiicia,  in  erory  tear  and  in  every  drop  of  putrid 
wator. 

Tbiis  science  teaches  ns  that  we  are  but  ud  infinilt-itiraal  portion 
of  a  grnit  whole-,  that  sirelchcs  out  on  erery  side*  of  us,  and  abore 
and  Sclow  us,  infinite  in  its  compliaitions,  and  which  infinite  wis- 
dom a3one  can  M>mprehond.  Infinite  wisdom  hue  arnin^L-d  tb<- 
iufiiijie  sMoceseion  of  lx?ings  involving  tbo  necessity  vf  birth, 
decay,  and  dmiib.  and  made  the  loftiest  Tirtnenposfrible  by  prond* 
ing  thiKH-  conltiotji,  revtrses,  trials,  and  hardships,  without  which 
Men  tlieir  names  could  nevi-rhave  been  iiirented. 

Knowledge  is  oonvtTttblc  into  power,  und  acioma  into  rnloi  nf 
Dtitity  and  duty.  Modern  science  in  soeial  and  communicatirr. 
It  is  mora)  as  well  at  iutelkotnul ;  powrrfn),  yet  pucific  and  dis- 
int«restcd  ;  binding  man  to  man  as  well  as  to  the  uniTcree ;  filling 
Bp  the  details  of  obligation,  and  cherishing  impulses  of  nrtn<>, 
ood,  by  affonliog  cloar  proof  of  the  coosisteiioy  and  identity  of  all 


71S  UOBALS  AMD  DOQUA. 

interests,  substituting  co-operation  for  rivalrj,  liberality  for 
jealousy,  and  tending  far  more  jJowerfuUj  than  any  otiier  means 
to  realize  the  spirit  of  religion,  by  healing  those  inTCterate  dis- 
orders which,  traced  to  their  real  origin,  will  be  found  rooted  in 
an  ignorant  assumption  as  to  the  penurious  severity  of  Prori- 
dence,  and  the  consequent  greed  of  seldsh  men  to  confine  That 
seemed  as  if  extorted  from  it  to  themselves,  or  to  steal  from  each 
other  rather  than  quietly  to  enjoy  their  own. 

We  shall  probably  never  roach  those  hi^er  forms  containing 
the  true  differences  of  things,  involving  the  fall  discovery  and 
correct  expression  of  their  very  self  or  essence.  We  shall  ever 
full  short  of  the  most  general  or  most  simple  nature,  the  ultimate 
or  most  comprehensive  liiw.  Our  widest  axioms  explain  many  "^b 
phenomena,  but  so  too  in  a  degree  did  the  principles  or  elemectB  .^w-u 
of  the  old  philosophers,  and  the  cycles  and  epicycles  of  ancieot  cS*  t 
astronomy.  We  cannot  iu  any  case  of  causation  assign  the  who]e-^^.e 
of  tlie  conditions,  nor,  though  we  may  reproduce  them  in  practice,^-^, 

can  we  mentally  distinguish  them  all,  without  knowing  the  essen .- 

ces  of  the  things  incltidiug  them;  and  we  therefore  must  Hots' ^t 
unconsciously  ascribe  that  absolute  certainty  to  axioms,  which  the^^»  e 
ancient  religionists  did  to  creeds,  nor  allow  the  mind,  which  evec^  ^ 
strives  to  insulate  itself  and  its  acquisitions,  to  forget  the  natore^^*''^ 
of  the  process  by  which  it  substituted  scientific  for  common*:^*^ 
notions,  and  so  with  one  as  with  the  other  lay  the  basis  of^fc*' 
self-deception  by  a  pedantic  and  superstitious  employment  of  "^^  ' 
them. 

Doubt,  the  essential  preliminary  of  all  improvement  aud  dis ^3- 

covcry,  must  accompany  all  the  stages  of  man's  onward  progress—-^^-^ 
His  intelJoctual  life  is  a  perpetual  beginning,  a  preparation  for  s^^  * 
birth.  The  faculty  of  doubting  and  questiouing,  without  which*^  ''' 
those  of  comparison  aud  judgment  would  be  useless,  is  itself  a**  * 
divine  prerogative  of  the  reason.  Knowledge  is  always  impcrfectB-^*  '^ 
or  complete  only  iu  a  prospectively  boundless  career,  in  whichtrC  -'' 
discovery  multiplies  doubt,  and  doubt  leads  on  to  new  discovery.'^'tJ' 
The  boiLst  of  science  is  not  so  much  its  manifested  results,  as  ite*-^*^ 
admitted  imperrection  and  capacity  of  unlimited  progress.  Th^^-** 
true  religions  philosophy  of  an  imperfect  being  is  not  a  systen*:^*^^^ 
of  creed,  but,  as  Socrates  thought,  an  infinite  search  or  approxi —  *^'" 
mation.  Finality  is  but  another  name  for  bewilderment  or  defeat-^^^"^ 
Science  gratifies  the  religious  feeling  without  arresting  it,  anC-^^ 


/ 


KJTIGHT  OP  THK  SUN,  OK  PBIBCK  ADEPT. 


7i3 


ions  ont  t)ic  nnfiithoniable  in}-9tcr7  of  Uiv  Ouo  Supivinc  iuto 
ore  explicit  and  lusnagcable  Form^,  wliich  exjiress  not  iitdeeil 
His  Esst'iice,  whicli  is  wholly  beyond  oiir  readi  and  higtii-r  ttiau 
nur  ractiUies  can  climh,  but  llis  'Will,  mid  6o  feede  an  entlli'ss 
entbutioem  by  accumtilnting  ToKTcr  new  objccU  of  pareuit    Wo 
Te  long  expenenc<d  tiiat  knowlodge  is  profitable,  we  are  begin- 
ning to  find  out  tliat  it  \s  moriLt,  luid  ve  shall  al  lost  discover  it 
to  bo  religioiia 
God  and  trulh  are  insopambk' ;  a  knowledge  of  God  'u  poases- 
lon  uf  the  s&Tiug  onicWs  ot  tnitli.     In  proportion  as  the  thuughe 
and  purpose  of  the  iiidivjduul  aru  traini>d  to  conformity  with  Lliu 
rule  of  right  pK'scribcd   by  Supreme  lutflligence,  eo  far  is  lii^ 
ippineis  pi-omot«d,  and    the  purpose  of  his  existence  fultilled. 
this  way  a  new  life  arises  in  him  ;  bo  is  no  lunger  isolated,  but 
a  part  of  the  eU-rnitl  harruuniL-s  around  him.     His  erring  nil!  is 
dirrcted  by  the  influpnoc  uf  a  higher  will,  informing  and  mould- 
ing it  in  tilt!  poth  of  his  true  hi^ipiiicas. 

Man's  powi^rufapiirvh^'uding  oiitwttnl  truth  is  a  qualified  priri- 

'g»\  the  mental  like  the  physIcnL  in^inttiou  passing  through  u 

j1al«>d  niodinm ;  and  yet,  even  when  truth,  impHrted,as  it  were,  by 

tnilinn,  has  been  speoiou^  or  at  k-u£t  tmiit^rft'cl,  ibe  int«>siL-utiun 

suddtu  discovery  hMeTerclaiui*fd  it  lu  full,  infallible,  and  divine. 

nd  while  human  weakness  needed  ever  lo  rccnr  to  the  pure  and 

rfect  eource,  the  revelatiyiis  oiiue  itojuiliirly  ju-cc'itud  and  valued 

.siirai-d  an  independent  siib^tuuliulily,  pt-riictiiating  not  them- 

ilres  only,  but  the  wbulo  ma^ti  of  derirativi>  forms  loeident&lly 

■nnflClAd  with  them,  and  Icgnlizfd  in  their  namesL    The  mists  of 

T  Lliickenwl  under  the  sbiulows  of  prfscription,  until  the  free 

light  again  broke  in  npon  the  night  of  ages,  tt-devming  tlm  genu- 

«  treftsare  from  (be  superstition  vbiob  obatiualoly  doted  on  tta 

ries. 
£ven  to  the  Barbarian,  Nature  rereaU  a  mighty  power  and  a 
Wondrous  wisdom,  and  onntiuually  points  to  God.     It  is  no  won- 
der that  luim  worshipped  the  Hevtral  tbingsof  the  world.  The  world 
of  matti'r  i»  a  rcvelatiou  of  fuir  tu  the  suvogc  in  northern  climes; 
Lg|w  trembles  at  his  deity  tbruiu-d  in  ioe  and  ^now.    The  lightning, 
^■le  storm,  the  eartli<^uakc  startle  the  rude  man,  and  he  eccn  tha 
^^nTine  in  the  extraordinary. 

^"  The  grand  objects  of  Nature  perpetnally  constrain  men  to  tbink 
of  their  Author.    The  Alps  are  the  great  altar  of  Europe ;  the  noo 


714  IfOBAXS  AXB  DOaXA. 

tnrnal  bIcj  has  been  to  mankind  the  dome  of  »  temple,  starred  tR 
oTcr  with  admonitions  to  reverence,  trust,  and  love.  The  Scrip 
tares  for  the  human  race  are  writ  in  earth  and  heaven.  No  organ 
or  miserere  tenches  the  heart  like  the  sonorous  swell  <ff  the  sea 
or  the  ocean-waTe's  immeasurable  laugh.  Every  year  the  old  world 
puts  on  new  bridal  beauty,  and  celebrates  its  Whit-Snnday,  when 
in  the  sweet  Spring  each  bueh  and  tree  dons  reverently  its  new 
glories.  Autumn  is  a  long  All-Saints'  day;  and  the  harvest  is 
Hallowmass  to  Mankind.  Before  the  human  raoe  marched  down 
from  the  slopes  of  the  Himalayas  to  take  possession  of  Asia, 
Chaldea,  and  Egypt,  men  marked  each  annual  crisis,  the  solstices 
and  the  equinoxes,  and  celebrated  religious  festivals  therein ;  and 
even  then,  and  ever  since,  the  material  was  and  has  been  the  de- 
ment of  commnnion  between  man  and  God. 

Nature  is  fall  of  religious  lessons  to  a  thoughtful  man.  He  dis- 
solves the  matter  of  the  Universe,  leaving  only  its  forces ;  he  dis- 
solves away  the  phenomena  of  human  history,  leaving  only 
immortal  spirit;  he  stndies  the  law,  the  mode  of  action  of  these 
forces  and  this  spirit,  which  make  np  the  material  and  the  human 
world,  and  cannot  fail  to  be  filled  with  reverence,  with  trust,  with 
boundless  love  of  the  Infinite  God,  who  devised  these  laws  of  mat- 
ter and  of  mind,  and  thereby  bears  up  this  marvellous  nniverse 
of  things  and  men.  Science  has  its  New  Testament ;  and  the 
beatitudes  of  Philosophy  are  profoundly  touching.  An  undevont 
astronomer  is  mad.  Familiarity  with  the  grass  and  the  trees 
teaches  us  deeper  lessons  of  love  and  trust  than  we  can  glean  from 
the  writings  of  F^nelon  and  Augustine.  The  great  Bible  of  God 
is  ever  open  bffore  mankind.  The  eternal  flowei-s  of  heaven  seem 
to  shed  sweet  influence  on  the  perishable  blossoms  of  the  earth. 
The  great  sermon  of  Jesns  was  preached  on  a  mountain,  which 
preached  to  him  as  he  did  to  the  people,  and  his  figures  of  speech 
were  first  natural  figures  of  fact. 

If  to-morrow  1  am  to  perish  utterly,  then  I  shall  only  take 
counsel  for  to-day,  and  ask  for  qnalities  which  last  no  longer. 
My  fathers  will  be  to  me  only  as  the  ground  out  of  which  my 
bread-corn  is  grown  ;  dead,  they  are  but  the  rotten  mould  of 
earth,  their  memory  of  small  concern  to  me.  Posterity  1 — I  shall 
care  nothing  for  the  future  generations  of  mankind.  I  am  one 
atom  in  the  tmnk  of  a  tree,  and  care  nothing  for  the  roots  below, 
or  the  branch  above.    I  shall  sow  such  seed  only  as  will  bear  bar- 


ss'iont  OP  -ms  sov,  ob  raises  adhpt. 

tMi  UkIu7.  PuaeioD  may  enact  my  stalutee  to-daj,  nod  amliitinii 
nrpeal  them  lo-murruw.  I  will  knaw  oo  other legidlatovs.  MoraL- 
Ut  will  vuaisb,  and  cxpedicDcy  Uk&  iU  plao&  Heroism  irill  be 
gotic ;  tind  iusKftd  of  it  thrae  will  be  Uie  savage  fergcity  at'  the 
bc-woir,  the  brute  oanning  of  tbo  abo-fox,  the  rapooitjr  of  the 
vulture,  and  the  lindtong  during  of  ilie  wild  bull;  but  no  longer 
the  cool,  calm  courage  that,  for  truth's  cnke,  Hiid  for  love's  take, 
tooka  death  Jlrmly  in  the  fuce^  and  then  whrails  ioto  litic  ready  to 
be  slain.  AiTcction.  friendships  philanthropy,  will  he  but  the 
wild  Ciiuciea  of  the  iuoiiom«uiac,  &l  subjcctD  for  amilcji  or  langh- 
tn  or  f«r  pity. 

But  Imowing  that  we' shall  live  forerer,  and  thnt  Lhn  Infinite  <iod 
Xawei  all  of  us,  we  can  look  on  all  the  eviU  of  l)u!  world,  und  gee 
that  it  is  only  tbu  bnnr  before  iaiirise,  and  that  the  light  is  com- 
ing; and  ia  vm  also,  cvon  w^  may  light  a  litUc  tupi-r,  to  tlliiiai- 
D*te  the  darknesd  whilo  it  lut4,  uud  help  iiiilil  the  dity-epriog 
oomc.  Et«rnnl  rooming  follows  the  night:  a  rainbow  tearCt  tbo 
efaoulders  of  every  cloud  that  wcepis  it«  rain  away  to  l>e  flowers  oo 
land  and  pi?arU  at  gea:  Jjife  r'lst^  out  of  the  grave,  tlie  soul  cannot 
be  held  by  fettering  flesh.  No  dawn  is  hopelets;  and  ditustcr  is 
only  the  threshold  of  delight. 

Beautifully,  aboro  the  great  wide  chaos  of  liumau  errors,  shines 
th4>  cnlm,  clear  light  of  natural  human  religion,  reTcaliog  to  ns 
God  OS  the  ItifiniU.'  Partiit  of  all,  perfectly  powerfnl,  wiiie,  just, 
lofing,  and  perfectly  holy  too.  Bt'autiful  around  atrclcbcs  oil"  ev- 
ery way  the  Universe,  llio  Great  Bibk'  of  God.  Material  nature  ia 
itii  Old  Testament,  mitliona  of  ye^rs  old,  tliick  with  ctcrnid  trutlis 
under  onr  feet.  gli;(*Tii(g  with  cvurlttuLiug  glorit*  over  our  haids ; 
and  Unman  Mature  is  the  Now  TesUmvutfrum  tho  Inlinitu  God, 
every  diiy  revealing  a  new  |Higc  as  Tinm  earns  ovur  the  U>»T<!S.  Im- 
muriuliij  Htunda  waiting  to  give  a  rc-conipcii»e  for  every  virtoo  noC 
rewarded,  fur  every  tear  nut  wiped  away,  for  ifiery  sorrow  uude- 
aerT«l,  for  «rery  prayer,  for  every  pure  intention  and  emotion  of 
the  heart.  And  over  the  whoU',  over  Kulure,  MiUeriidaud  IliimaD, 
Over  tltis  Mortal  Life  and  oTcr  the  eternal  Paet  and  Future,  tho 
infinite  Luviiig-kinducea  of  Oud  tlic  Father  comes  enfolding  all 
and  hleKsiug  everything  that  crcr  was,  that  is,  that  erer  Bball  be. 

ETerrtbing  is  a  thought  of  the  Infinite  God.  Nature  is  bis 
Prose,  and  man  his  Poetry.  There  is  no  Chance^  no  Fate;  but 
(Jod'a  Great  Providence,  enfolding  the  whole  UniTerse  in  Us  bo* 


716  UOKALS   AKD   DOGMA. 

8om,  and  feeding  it  with  everlasting  life.  In  times  past  there  has 
been  evil  which  we  canoot  imderstand;  now  there  are  evila  which 
we  cannot  solve,  nor  make  square  with  God'e  perfect  goodness  by 
any  theory  our  feeble  lutellect  enables  us  to  frame.  There  are  snf- 
ferings,  foUJes,  and  sins  for  all  mankind,  for  every  nation,  for  every 
man  and  every  woman.  They  were  all  foreseen  by  the  indnits 
wisdom  of  God,  all  provided  for  by  his  infinite  power  and  justice, 
and  all  are  consistent  with  his  infinite  love.  To  believe  otherwise 
would  be  to  believe  that  he  made  the  world,  to  amuse  his  idle 
hours  with  the  follies  and  agonies  of  mankind,  qp  Domitian  wa 
wont  to  do  with  the  wrigglings  and  contortions  of  insect  sgonie 

Then  indeed  we  might  deajiatringly  nnite  iu  that  horrible  ntter — - 

ance  of  Heine:  "  Alas^  God's  Satire  weighs  heavily  on  me!  Tb^^^e 
Great  Author  of  the  Universe,  the  Aristophanes  of  Heaven,  \i=m  s 
bent  on  demonstrating,  with  crushing  force,  to  me,  the  little--^^, 
earthly,  German  Aristophanes,  how  my  wittiest  sarcasms  are  only 
pitiful  attempts  at  jesting,  in  comparison  with  His,  and  how  mis 
erabty  I  am  beneath  Him,  in  humor,  in  colossal  mockery." 
.  No,  no  !  God  is  not  thus  amused  with  and  prodigal  of  hnmac 
suffering.  The  world  is  neither  a  Here  without  a  Hereafter,  i 
body  without  a  sonl,  a  chaos  with  no  God ;  nor  a  body  blasted  bj 
a  soul,  a  Here  with  a  worse  Hen-after,  a  world  with  a  God  thar  — t* 
hates  more  thiin  half  thfi  creatures  he  has  made.  There  is  m — ^  *• 
Savage,  Revongi^fiil,  and  Evil  God:  but  there  is  an  Infinite  God;.  Ji 
seen  everywhere  as  Perfect  Cause,  everywhere  as  Perfect  Provi —  -■'  ' 
dencc,  transcending  all,  yet  in-dwelling  everywhere,  with  perfecP"  ^*' 
power,  wisdom,  justice,  holiness,  and  love,  providing  for  tlie  futnrt^^"^ 
wolfiire  of  each  and  all,  foreseeing  and  forecaring  for  every  bnbbl^^  -** 
that  breaks  on  the  great  stream  of  human  life  and  human  history  '~^^- 

The  end  of  man  and  the  object  of  existence  in  this  world,  beinj 
not  only  happiness,  bnt  happiness  in  virtue  and  through  virtue.^ 
virtue  in  this  world  is  the  condition  of  happiness  in  another  life^' 
and  the  condition  of  virtue  iii  this  world  is  suffering,  more  or  les^^^ 
frequent,  briefer  or  longer  continued,  more  or  less  intense.     Tak^^  -* 
away  suffering,  and  there  is  no  longer  any  resignation  or  human —    -*' 
ity,  no  more  self-sacrifice,  no  more  devotedness,  no  more  beroic^^*' 
virtues,  no  more  sublime  morality.     We  are  subjected  to  sufferingc^     -> 
both  because  wo  arc  sensible,  and  because  we  ought  to  be  virtoont — ■^ 
If  there  were  no  pliyaical  evil,  there  would  be  no  possible  virtue;-^»" 
and  the  world  would  be  badly  adapted  to  the  destiny  of  man     - 


/ 


EXIOHT  OF  THB  SUK^  OK    PBIKCE  ADEPT. 


717 


10  apparent  disoi'ders  of  tlio  pimioni  world,  and  tlio  cviU  that 
lit  frAin  t.hcni,  nre  not  flisurders  nnd  evils  thfli  occur  ileepit« 
the  power  und  goodness  of  Ood.     God  not  onljr  ullows,  but  wills 

^Bl.    It  19  liis  will  tliaj  there  shnll  be  in  the  ptiysicut  world 

ist-fl  enough  of  paiu  for  mao,  to  nfr»rd  him  occai<ioDS  for  rcsis* 

tion  and  coiirag'o. 

ATiatcver  is  fnvorable  to  Tirtne.  whal^veppiTea  the  moral  lib*rty 
ewfrgr,  whatever  can  serve  the  greiiler  montl  developmcii  t 

the  Tinnian  nice,  is  good.  Sntrfiring  is  not  the  worst  condiHon 
of  man  on  curtli.  The  worst  condition  is  the  mom)  limtjdixiition 
Trllich  thf  ahspncc  of  physical  eril  wonid  engender. 

KSxttrniil  or  int'-nial  pliy^iciil  evil  connccta  it*elf  wilh  the  objoct 
Mietcnce,  which  is  to  accomplish  the  moral  law  here  below, 
ifever  the  cjintioquences.  with  the  firm  hop«  that  virtnl^  oufor- 
Itinatc  will  not  Tail  to  ijc  rowardod  in  another  Hfe.    The  moral  law 

«U  it«  Rinction  and  its  reiuon  in  ilself.  It  owes  nothing  to  lliat 
|r  of  merit  and  deroerit  that  nccomjmiites  it,  but  ie  not  its  basta; 
nl,  though  the  pHnciple  of  merit  and  d>'merit  onght  not  to  be 
llie  dclerrnining  princ'ipli;  of  %irtuoiis  iiclion,  it  powerrnlly  concurs 
*itb  the  moral  law,  because  it  offers  virtue  a  legitimate  ground  of 
coniwlntion  und  hope. 

Morality  is  tb<>  recognition  of  dnty,  as  daty,aiid  Ita  accomplish- 
ment, whatever  the  oonsn-tpwncta. 

leligiuu  ia  the  reoi'_siiiiion  of  duty  in  its  necessary  harmony 
goodness;  a  hariuony   that   mast  have  its  realisation   in 
thcr  life,  through  the  justice  and  omnip<itoacc  of  Uod. 
Dligion  is  ad  iruo  aa  morality:  for  once  morality  i»  admitted, 
fcoiiarqoenoes  must  Ik'  admitted. 

The  whole  moral  oJtietenoe  k  inclodcd  in  thcee  two  words,  har- 
lioud  wilh  each  other:  ni'Ty  nnd  hope. 

[&<oiiry  leiu-hes  thnt  Ood  is  infinitely  good.    ^Vliiit  mutiv^ 
tat  reason,  and,  momlly  speaking,  what  possibility  can  thorc  be 
?o  Tnfiniti-  IVwtr  and  Infinite  Wisdom,  to  Ite  any  thing  hut  good? 

tvcry  forrowe,  procl-timiug  ib^  lo**  of  dbjentji  in*-xpn*!.*il>Iy  dear 
8,  demoDHtrato  His  goo<ln('fiv.    The  Being  thnt  mude  as  intol* 
^  It  enTuinl  hini<clf  be  n-ithont  iiitelligi'nce;  and  U«  who  ba$ 
Blade  ixn  Bo  to  lovu  aud  to  sorrow  for  wlmt  we  love,  must  number 

«R  for  the  creatures  He  has  made,  among  Uis  iuRiiitL-  attrihutea 
mid  all  our  sorrows,  wc  take  ri-fiigc  in  the  assurance   that   I]e 
loveaus;  that  litr  doeii  not  caprioiuualvi  or  through  iudiflVrvnoe, 


7\S  UOllAI^   AND   DOOUJu 

and  still  less  in  mere  anger,  grieve  and  afflict  as ;  that  He  chasteiu 
ua,  in  order  that  by  His  cbastisemeata,  whicli  are  bj  His  unireml 
law  only  the  consequences  of  our  acts,  we  may  be  profited ;  and 
that  He  could  not  show  ao  much  love  for  His  creatnres,  by  leaving 
them  unchastencd,  untried,  undisciplined.  We  bare  faith  in  the 
Infinite  ;  faith  in  God's  Infinite  Love;  and  it  is  that  faith  that 
must  save  us. 

No  dispensations  of  God's  Providence,  no  suffering  or  bereave- 
ment is  a  messenger  of  wrath  :  none  of  its  circumstancea  are  indi- 
cations of  God's  Anger.  lie  is  incupable  of  Anger;  higher  above 
any  such  feelings  than  the  distant  stars  are  above  the  earth.  Bad 
men  do  not  die  because  God  hates  them.  They  die  because  it  is 
best  for  them  that  they  should  do  so  ;  and,  bad  as  they  are,  it  is 
better  for  them  to  be  in  the  hands  of  the  infinitely  good  God,  than 
anywhere  else. 

Darkness  and  gloom  lie  upon  the  paths  of  men.  They  stumble 
at  difficulties,  are  ensnared  by  temptations,  and  perplexed  by 
trouble.  They  are  anxious,  and  troubled,  and  fearful.  Pain  and 
affliction  and  sorrow  often  gather  around  the  steps  of  their  earthly 
pilgrimage.  All  this  is  written  indelibly  apon  the  tablets  of  the 
human  heart  It  is  nut  to  be  erased;  bat  Masonry  sees  and  reads 
it  in  a  new  light.  It  dws  not  expect  these  ills  and  trials  and  suf- 
ferings to  be  removed  from  life ;  but  that  the  great  tr^th  will  at 
some  lime  be  bclievud  by  all  nifu,  that  lliey  are  Hie  means,  se- 
lected by  infinite  wisdom,  to  jmrify  the  heart,  and  to  invigorate 
the  soul  whose  iulierilaiiceis  immortality,  and  the  world  itsschooL 

Masonry  propagates  no  creed  excejit  its  own  most  simple  and 
Sublime  One;  that  universal  religion,  taught  by  Nature  and  by 
Eeason.  Its  Lodges  are  neither  Jewish,  Moslem,  nor  Christian 
Tcmiiles.  It  reiterates  the  precepts  of  morality  of  all  religious. 
It  venerates  the  character  and  commends  the  teachings  of  the 
great  and  g<]od  of  all  ages  and  of  all  countries.  It  extracts  the 
good  and  not  the  evil,  tlie  truth,  and  not  the  error,  from  all  creeds; 
and  acknowledges  that  there  is'much  which  is  good  and  true  in  all. 

Above  all  the  other  great  teachers  of  morality  and  virtue,  it 
reveres  the  character  of  the  Great  Master  who,  submissive  to  the 
will  of  his  and  our  Father,  died  upon  thn  Cross.  All  must  admit, 
that  if  the  world  were  filled  with  beings  like  him,  the  great  ills  of 
society  would  be  at  once  relieved.  For  all  coercion,  injury,  self- 
ishness, and  revenge,  and  all  the  wrongs  and  the  greatest  sufier- 


M 


ings  nC  life,  woolil  dinppMir  at  once.  TbeM  humao  jenn  wonid 
bo  Imppy;  and  the  L'tcrnul  »^-»  would  roll  on  in  brigbtnea^  and 
Ijuiiiitv:  niid  tliuetil],  «kI  music  of  lluni»niiv,tlialeouodg  ibningh 
tJip  wurld.  uuw  ill  the  accenu  ot  grivt,  and  ahw  in  iwDoiTi;  ineliui- 
oholf,  Tould  cbiuigc  Ui  antht-ine,  csouDdiug  In  the  Marob  of  Time, 
und  biiretiug  uuL  Trom  iIr'  lii-art  uf  llii:  wurld. 

[r«Terr  iriau  wcru  u  piTfis^^t  jinitulor  af  tbnt  tircAt.  Wise,  Good 
Tenrber,  clothed  with  idl  ilis  faith  ond  nil  bia  Tirtucs,  how  the 
4'iivt<>  or  Lifi-'ii  ilU  and  triiiU  would  lie  iisTrowed!  The  sonauul 
|Ku«iuiis  VDuld  ass&i\  tbc  hoart  in  vain.  WutiL  would  nu  lun)7(.T 
»ucoc-&tl\ill)'  ti'nipt  men  to  out  wrouglr,  nor  cnriosity  to  do  ra^hljr. 
Anibitjoii.  ejirfuding  bi-roit-  inrn  its  Kingdoms  und  its  'niroui-a. 
und  oflici-a  and  buiiure,  wonid  oiust-  none  lo  ewrnc  fvum  tbeir 
j^rval  allciiciuucv.  Injurj  and  iusiilt  would  be  eliumvd  bj  foi^ive- 
ncna.  ■•  FiillnT,''  meiT  would  my,  "  forgive  tbom  ;  for  they  kuow 
DuL  ftbat  tliev  do."  None  would  SPfk  to  be  on]'i(;ht>d  at  another*B 
lo»t  nr  «xpeniie.  Brerj-  man  would  feel  Ihnt  the  whole  human 
race  were  bis  brothem.  AH  surruw  und  puiii  and  ungiiUh  would 
Ik  HHtthfd  by  a  ]H-rffct  fiiitb  and  an  entire  trust  in  iJic  Inlinile 
Ooodooaa  of  Ood.  The  world  aruund  ud  wuuld  be  dcw,  imd  tho 
UcarpDS  above  ua;  for  here,  and  ihert-,  and  everywhere,  thmnji^ 
all  the  ample  glories  and  fiplc-ndurii  of  the  universe,  nit  men  would 
rv^>enguize  and  feel  ibc  prcs^-uci]  and  tho  beneficent  cure  of  a  loring 
'tttber. 
However  the  Maion  may  believe  aa  lo  creeds,  and  cbnrcbe^,  and 
miracles,  and  missions  iV»m  IleaTCii,  be  mast  admit  that  the  Lifa 
and  cbanw^ter  of  liirn  who  lauglit  in  OuJilee,  and  fragmenia  of 
whose  teaehitiga,  hare  come  down  to  us,  are  worthy  of  ull  imita- 
tion. That  Lifo  is  uu  uiideuied  and  itndeiiiablo  Uoiipel.  lu 
teiicbings  cannot  be  psissed  by  and  di»:'urded.  All  must  admit 
that  it  would  be  happiness  to  follow  nud  perfection  to  imitate 
bini.  None  ever  frit  for  liim  a  uiucere  eniutiou  of  eontetnpt,  nor 
in  an^f^r  aocnsed  bim  of  sophistry,  nor  saw  immorality  larking  in 
Ilia  doolriues;  bowevcr  they  may  judge  of  thoee  who  snoci-edwl 
him,  and  claimed  to  be  his  apoHtk'ti.  Divine  or  human,  inspired 
nr  only  a  reforming  Essene,  il  must  Im  agreed  llmt  his  leaobing* 
are  far  uoblvr,  fur  pui-er,  far  U-«8  ulluyed  with  error  and  iutpcrfeo* 
lion,  fur  lees  of  the  rarib  earthly,  tliuu  those  of  Sncrnlco,  Plato, 
SciK'ca,  or  Mnhomet.  or  auy  otbcr  of  the  greut  montlisle  aud 
Beformcfd  of  the  world. 

46 


1 


720  UORAIS  AlTD  DOOUA. 

If  our  aims  went  as  completely  as  his  beyond  personal  care  and 
selfish  gratification;  ifonr  thoughts  and  words  and  actions  were 
as  entirely  employed  upon  the  great  work  of  benefiting  our  kind — 
the  true  work  which" we  hiivc  been  placed  here  to  do — as  his  were; 
if  our  nature  were  as  gentle  uiid  as  tender  as  his  ;  and  if  society, 
country,  kindred,  friendship,  and  home  were  as  dear  to  as  as  they 
were  to  liim,  we  should  be  at  once  relieved  of  more  than  half  the 
diflBcnlties  and  tlie  diseased  and  painful  affections  of  our  lives. 
Simple  obedience  to  rectitude,  instead  of  self-interest;  simple  self- 
culture  and  self-improvement,  instead  of  constant  cultivation  of 
the  good  opinion  of  others  J  single-hearted  aims  and  purposes, 
instead  of  improper  objects,  sought  and  appRmched  by  devious  and 
crooked  ways,  would  free  onr  meditations  of  many  disturbing  and 
irritating  ijuestions. 

Not  to  ivnounce  tlie  nobler  and  better  affections  of  our  natures, 
nor  happiness,  nor  our  jnst  dues  of  love  and  honor  from  men ;  not 
to  vilify  ourselves,  nor  to  renounce  our  self-respect,  nor  a  just 
and  ri'asonable  sense  of  our  merits  and  deserts,  nor  our  own 
righteousness  or  virtue,  does  Masonry  rec[uire,  nor  would  onr 
imitation  of  Him  require ;  but  to  renounce  our  vices,  our  faults, 
our  imssions.  our  self-flattering  delusions;  to  forego  all  outward 
iulviiiitti™i's.  which  are  to  l)e  gained  only  through  a  sacrifice  of  onr 
inward  iud'ixrity.  or  liy  juixions  and  petiy  contrivances  and  appli- 
;inei's:  to  choose  and  keeji  tlie  tx'ttor  part;  to  secure  that,  and  let 
ihe  worst  take  c:ire  of  Itself;  to  keep  a  good  conscience,  and  let 
[ipiuion  cnnu'  and  go  as  it  will ;  to  retain  a  lofty  self-respect,  and 
let  low  self-indulgence  go;  to  keep  inward  hapjiiness,  and  let 
outward  advunlajres  hold  a  subordinate  place;  ,to  renounce  onr 
pellishne^s,  and  tliiir  eternal  anxiety  na  to  wluit  we  are  to  have,  and 
what  men  think  of  us;  and  be  content  with  the  plenitude  of  God's 
gn'iit  mercies,  and  so  to  be  hai)])y.  For  it  is  the  inordinait 
devotion  to  self,  and  consideration  of  self,  that  is  ever  a  stnnihling- 
■bkick  in  the  way ;  that  sjireads  cjueslions,  snares,  and  difficultii-s 
around  us.  darkens  the  way  of  Providence,  and  maiics  the  world 
a  fur  less  hapj>y  one  to  us  than  it  niij^ht  be. 

As  be  taiiglit,  so  Masonry  teaches,  affection  to  our  kindred. 
tenderness  to  our  friends,  gentleness  and  forbearance  toward  our 
inferiors,  ]iity  for  ihe  suffering,  forgiveness  of  our  enemies  ;  and  tn 
wear  an  affeeiionale  nature  and  gentle  disposition  as  the  garment 
of  our  life,  investing  pain,  and  toil,  and  agony,  and  even  death,  with 


R  Bcreott  nnd  hoi;  Iwinity.  It  doc^  not  (es«h  us  to  wrap  oursclvca 
ID  Ui«  jrarmenta  vf  reserve  and  pride,  to  care  notliing  for  tlic  world 
tw-ciins"*  it  carcH  iioHitng  Tor  tis.  to  withdraw  otir  tln>tiRlits  from 
wieit^lv  bwsitBo  it  dm-s  iis  not  juslict',  and  bl'i>  Ihjw  puliently  we 
can  livt>  wiiliiii  Mk- coiifmvs  uf  oitrown  bueotns,  or  in  ciuiet  com- 
muiiSoii.  tlirougli  boolts.  with  the  luighlif  diwl.  Jfo  man  erer 
fotind  iK-atv  ur  ligKt  iii  thiil  way.  Ert-ry  rt-Iation,  of  hiitf,  scorn,  or 
uegk-ct,  to  uiHukiiid.  in  ftiU  of  vt-xtttion  and  lonni-nt.  Tlii-rc  is 
iiothiDg  I'O  do  witli  men  but  In  love  tlicm,  to  admire  thtir  rirtore. 
jiitr  mid  b'lir  with  ili<?ir  fuults,  nnd  forgive  thoir  injurioii.  To 
liuttf  your  udvonwry  will  aal  help  yoa;  tfl  kill  )iim  will  h<>Ip  yon 
slitl  Iran:  nothing  within  tbn  nompiL«;  of  tlio  QliiTc-TM  will  help 
viin,  liaL  l»  jiity.  rorgivc,  and  hivr  hJm. 

If  wi?  po(is(>swd  His  geotV  and  affect itm ate  dispoHition,  his  love 
itnd  r<>inpiiA.«i(in  for  all  Mint  i-rr  utid  idl  t1ist  offi-nd.  how  m»ay 
diffinullics,  hoth  witliin  and  without  iis,  wouKl  they  rolicrel  How 
mmty  doprvgsi^d  minds  should  vc  tionsole!  How  miiny  tronUps  in 
eocicly  eliotild  we  compose  1  Hnw  many  cnniitks  soften !  How 
many  a  knot  uf  mystery  nnd  niiRnndtTHlnnding  wotdd  he  unti«d 
hj  a  single  word,  spoken  in  simple  and  confiding  trufli  I  How 
niBiiy  u  miigh  path  would  Iwr  nmdi;  smooth,  nnd  how  mnny  u 
vriHik.xl  judli  I'l;-  nindc  Blraiglit',  Vitj-  many  places,  now  aolilurj. 
vonid  be  timde  glad;  very  many  dark  plac^a  be  611ed  wicb 
light. 

Morality  has  ila  luioms,  liko  the  other  DcietiMi;  aod  thew 
Bxioma  a.Tv,  in  h11  lungnii^i'K.  justly  termed  moral  tratbn.  Moral 
truth.*,  confiidcri'd  in  thL-nmclvt-n.  aro  equally  us  contain  na  nuithc- 
ninli<id  trtitlis.  (iivi-ii  the  idcii  of  a.  dc-ptMil.  iIil-  idcu  of  kocpinjf 
it  liiithfiilly  iit  uttnchtd  to  it  as  iicocasirilr,  us  to  the  idoa  of  a 
triangle  is  nttjiched  the  idea  tbut  its  tlirw  ntigk'6  are  equal  to  tvo 
right  migloi.  YoH  may  violntp  a  doptuit ;  hnt  in  doing  so,  dn  uot 
innigine  that  you  change  the  niiluro  of  tilings,  or  miikf  wlinl  is  in 
ilsclf  0  deposit  become  your  own  property.  The  two  id^iis  exclude 
cHch  othrr.  Yoit  lime  bnt  n  falsi'  s>?mlilanc«  of  projierly:  and  all 
the  efTons  of  the  jiaasions,  all  the  sophists  of  interesl,  will  not 
OTrrtiirn  eescntial  diffi-renrfs.  Tlien-fure  it  is  that  a  momi  (rtiMi 
is  so  imperious;  be<i*u6c,  like  all  truth,  it  is  what  it  is,  aiid  shapes 
itaidf  to  please  no  capriw.  Always  the  same,  and  always  pri'(M-nt, 
little  ae  wi?  may  like  it,  it  inexorably  condemns,  wHh  a  voitw 
ilwuys  heard,  hut  not  alwuyii  regarded,  ihu  iusi-usute  and  guilty 


733  U0B&L8  AND  POOMA. 

will  which  thinks  to  prevent  its  existing,  by  denying,  or  rather 
by  pretending  to  deny,  its  existence. 

The  moral  truths  are  distinguished  from  other  truths  by  tlua 
singular  chiiracteristic:  so  soon  as  we  perceive  them,  they  appear 
to  us  as  th  '  rule  or  our  conduct.  If  it  Is  true  that  a  deposit  is 
made  in  order  to  be  returned  to  its  legitimate  possessor,  it  muit  be 
returned.  To  the  necessity  of  believing  the  truth,  the  necessity  of 
practising  it  is  added. 

The  necessity  of  practising  the  moral  truths  is  obligation.  The 
moral  truths,  necessary  to  the  eye  of  reason,  are  obligatory  on  the 
will.  The  moral  obligation,  like  the  moral  truth  which  is  its 
basis,  is  absolute.  As  necessary  truths  are  not  more  or  Uas  neces- 
sary, so  obligation  is  not  more  or  less  obligatory.  There  are  degrees 
of  importance  among  different  obligations;  but  there  are  no  de- 
grees in  the  obligation  itself.  One  is  not  nearly  obliged,  alraost 
obliged;  but  wholly  so,  or  not  at  all.  If  there  be  any  place  of 
refuge  against  the  obligation,  it  ceases  t«  exist. 

If  the  obligation  is  absolute,  it  is  immutable  and  universal.  For 
if  what  is  obligation  to-day  may  not  be  so  to-morrow,  if  what  is 
obligatory  for  me  may  not  be  so  for  you,  the  obligation  differing 
from  itself,  it  would  be  relative  and  contingent.  ■  This  fact  of  ab- 
solute, immutable,  universal  obligation  is  certain  and  manifest. 
The  good  is  the  foundation  of  obligation.  If  it  be  not,  obligation 
has  no  foundation  ;  and  that  is  impossible.  If  one  act  ought  to 
be  done,  and  another  ought  not,  it  must  be  because  evidently  there 
is  an  essential  diffiTence  between  the  two  acts.  If  one  be  not  good 
and  the  other  bad,  the  obligation  imposed  on  us  is  arbitrary. 

To  make  the  Oood  a  consequence,  of  anything  whatever,  is  to 
annihilate  it.  It  is  the  first,  or  it  is  nothing.  When  we  ask  an 
honest  man  why,  despite  his  urgent  necessities,  he  has  respected 
the  sanctity  of  a  deposit,  he  answers,  because  it  was  his  duty. 
Asked  wliy  it  was  his  duty,  he  answers,  because  it  was  right,  was 
just,  was  good.  Beyond  that  there  ia  no  answer  to  be  made,  but 
there  is  also  no  question  to  be  asked.  No  one  permits  a  duty  to  bo 
imposed  on  him  without  giving  liimself  a  reason  for  it:  bnt  when 
it  is  admitted  that  the  duty  is  commauded  by  justioe,  the  mind  is 
satisfied;  for  it  has  arrived  at  a  principle  beyond  which  there  is 
nothing  to  seek,  justice  being  its  own  principle.  The  primary 
truths  include  their  own  reason:  and  justice,  the  essential  dis- 
tinction between  good  and  evil,  is  the  tirst  truth  of  morality. 


arini: 


.Tnetioe  ii  not  a  a>»««f  ufnev;  booansc  wo  cannot  Mcc-nd  to  any 

iijiplp  aliOTe  it.    Moral  trath  forets  UmI/ou  man,  anil  dow  not 

tatuitt  from  him.    Tt  no  more  beoomes  iinh}(>ctive,  by  appeariog 

IIS  oblig-atory,  llimi  trutli  ilnes  byapjieaniig  in  as  rnwesary.    It 

in  Ibe  Tery  nature  of  the  tnie  ami  lli«  gonA  that  we  must  »eok 

'  tbu  reason  of  mveuiLy  and  obligAlioR.    Obligalion  is  rQnndfd  ou 

necessary  dietiiictioD  bctwe«D  the  good  and  the  «vil ;  and  it  in 

elf  tlie  fouudatit'D  of  liberty.    If  mnn  hiu  his  dories  to  iwrforin, 

must  bavu  tbc  faculty  uf  accumplisbiug  tUciu,  of  n>»isliiig  de- 

?.  imgsioii,  nnd  iitleiv^t.  in  nrdfr  to  oboy  the  law.     Flo  muBi  b«> 

tbon-fun*  lie  i^  w,  or  human  uatiire  is  id  conlnidiction  with 

eir.    The  certainty  of  tbe  itMiffaiion  involvea  the  oorivsiiunding 

rtuiiity  uf/rfe  a>iU, 

J  It  is  the  tciil  that  is  five:  thongh  sotnctimea  that  will  may  be 
cfloctnul.  Thi-  |K)n-er  lo  do  tiiuBt  not  bo  cuiifounded  with  tlie 
>wer  lo  will.  TUt?  former  iHay  be  limifftl :  the  latltr  ifi  ftoverri^n. 
w  latfrnal  rjfeclx  mny  bt.'  [irfvciilwl:  /As  renofufion  itsetfoannul. 
Of  tlita  sorercigri  power  of  the  will  we  are  oonscioas.  We  ftid  in 
iraelvvs,  bi-foit,-  it  liecomes  delemiinute,  the  force  whieh  v»n 
kbonuino  itself  in  ouo  way  or  uiiotlifr.  At  the  same  time  when  1 
11  thi»  or  that,  I  am  <MiuaMy  conBciond  that  I  can  wilt  the  con- 
I  iim  rnnttoions  that  I  am  the  mailer  a{  my  irnohilion : 
mav  elieok  it.  conttnui!  it,  retaki'  it.  Wlieti  the  act  ha« 
Oftflsed,  the  conscioiisncBB  of  /he  poicer  which  prodnced  it  has  nei. 
lat  (mnitriouBnccM  ami  the  power  renmiii,  aupLrior  to  all  the 
unifestaiioiis  of  the  power.  Wlifn-foi-e  frci-will  is^tho  esocnttal 
til  0T«r-eubBi£ting  attribute  of  the  will  itself. 
At  the  Kami'  time  llmt  ue  judge  that  a  froe  agent  hu9  done  a 
>od  or  a  bad  uc-t,  wb  form  another  jmlgnieiit,  as  necemary  as  the 
gt ;  Ihat  if  he  bus  dune  well,  be  de«crve«  compensation ;  if  ilL 
liahment.  That  judgment  may  be  expressed  in  a  manner  more 
iir  l(-n0  vivid,  accurUiiig  um  it  \g  iiiingli-d  with  senlimcnts  mure  or 
ives  anient.  ijomi.>tini<-s  it  will  be  a  merely  kind  feeling  toward  a 
virtnons  af^nt,  and  moderately  ho^tilo  to  a  guilty  one ;  sometime 
fnthuviasm  or  indignaticm.  Tin-  judgment  of  merit  and  demerit 
is  intimnt4>ly  connected  with  the  judgment  of  good  and  eviL 
[erit  i»  the  natnral  right  which  we  hare  to  Iw  rewardwl;  demerit 
be  natural  right  which  others  have  to  puiiidh  n^  Rut  whether 
the  reward  is  received,  or  the  puuishuiertt  tiiidergone,  or  not,  the 
icrit  or  demerit  e<)ually  sabsiata.     Punishment  and  reward  are 


lunm 


734  HOfiAI^  XSD  DOQKA. 

the  satiafiiction  of  merit  and  demerit,  but  do  not  constitute  tliem. 
Take  awaj  the  former,  and  the  latter  continue.  Take  away  th« 
latter,  and  there  are  no  longer  real  rewards  or  punishments.  When 
a  base  man  encompasses  our  merited  honors,  he  has  obtained  but 
the  mere  appearance  of  a  ri-ward  ;  a  mere  material  advantage. 
The  reward  is  essentially  moral ;  and  its  value  is  independent  of  its 
form.  One  of  those  simple  crowns  of  oak  with  which  the  early 
Romans  rewarded  heroism,  was  of  more  real  value  than  all  the 
wealth  of  the  world,  when  it  was  the  sign  of  the  gratitude  and 
admiration  of  a  peopk-.  Reward  nccorded  to  merit  is  a  debt; 
without  merit  it  is  an  alms  or  a  theft. 

The  Good  is  good  in  itself,  and  to  be  accomplished,  whatever 
the  consequences.  The  results  of  the  Good  cannot  but  be  fortu- 
nate. Happiness,  separated  from  the  Good,  is  but  a  fact  to  which 
no  moriU  idea  is  attached.  As  an  efTect  of  the  Good,  it  enters  into 
the  moral  order,  completes  and  crowns  it. 

Virtue  without  happiness,  and  crime  without  misery,  is  a  con- 
tradiction and  disorder.  If  virtue  suppose  sacrifice  (that  is,  suffer- 
ing), eternal  jnstice  requires  that  sacrifice  generously  accepted  and 
courageously  borne,  shall  have  for  ita  reward  the  same  happiness 
that  was  sacrificed :  and  it  also  requires  that  crime  shall  be  pun- 
ishod  with  unhappiness,  for  the  gnilty  happiness  which  it  attempted 
te  procure. 

This  law  that  attaches  pleasure  and  sorrow  to  the  good  and  the 
L^vil,  is,  in  general,  accomplished  even  here  below.  For  order  rules 
in  the  world;  because  the  world  lasts.  la  that  order  sometimes 
distnrbod?  Are  hapi)iness  and  sorro.w  not  always  distributed  in 
legitimate  proportion  to  crime  and  virtue?  The  absolute  judg- 
ment of  the  Good,  the  absolute  judgment  of  obligation,  the  abso- 
lute judgment  of  merit  and  demerit,  continue  to  subsist,  inviolable 
and  imprescriptible ;  and  we  cannot  help  but  Irelieve  that  lie  who 
has  ini]>lanted  in  us  the  sentiment  and  idea  of  order,  cannot  therein 
Himself  be  wanting ;  and  that  lie  will,  sooner  or  later,  re-establish 
t^e  holy  harmony  of  virtue  and  happiness,  by  means  belonging  to 
Himself. 

The  Judgment  of  the  Good,  the  decision  that  such  a  thing  is 
good,  and  that  such  another  is  not, — this  is  the  primitive  fact, 
and  reposes  on  itself.  By  its  intimate  resemblances  to  the  judg- 
ment of  the  true  and  the  beautiful,  it  shows  us  the  secret  affinities 
of  morality,  metaphysics,  and  aesthetics.     The  good,  so  especially 


BNICUT  OV  TOR  &VX,  OJL  PRIKCE  ADKTL 


n& 


iti^l  in  the  triic^  is  distant isln-il  from  it,  ohIt  bccatiii^  it  U  tmdi 
pm  io  priiciiec.  TUo  ft'Hul  «  oMigfiluiT.  Tlit-sc  ore*  two  imliviai- 
bls  bnc  not  kluQticiil  ideas.  Tlic  iditi  of  olili^tion  tvjKMc«  on  tli« 
idea  of  the  Uood.  In  thU  inliniute  nlliaiioo,  lh«  Tormtr  borrwwe 
from  tli«  latter  its  univ(;r?al  nod  absolvilp  cliumctor. 
Tlie  obli^ttorj  good  is  tlie  inurul  law.  That  is  the  founchitioii 
'  of  all  nun-alitv.  lly  ii.  we  wparali*  oursflvra  JVoni  tlip  inunilitv  of 
I  tiilfivet  ami  tlie  muniliry  ui'  st-iitiiiuuU  We  adiittl  I.I10  exifiUmw 
^Hf  l)luS(^  roots,  and  tlioir  iiiflncQc« ;  bat  wc  do  not  assigu  tUem  iltv 
^^kmi.'  nuik. 

PH  Ti>  lliL-  uiuml  Inn-,  in  tho  nmwii  uf  nuin,  uurrcspunds  liWrly  in 
f  aclitm.  Liberty  U  diMlticud  from  obligiition,  uiit)  is  u  Cict  irrL'»i«i- 
.  iblj  eviili-nt.  Man,  us  frcL-.  iind'  Kiibjtt-c  in  uMigutioii,  Is  u  niaral 
piTiwui  and  timt.  itivulvcn  ihc-  idiu  uf  riglitd.  Tu  thi'SL>  idi-aa  is 
aildul  Ibut  uf  uii-riL  und  (Icmi^riL;  whioli  «ii]i[1(h<i»  Ihc  diisUnctiuii 
^^etwc4^Q  gooA  and  oril,  oblt^tioa  and  liberty ;  and  created  tbo-idcn 
^^■C  reward  and  piiiiiglitm'nt. 

^H  Tho  spntimoiiLs  {ilay  iin  iii)ini|M)rtant  part  in  morality.    All  tho 

^^aoml  jndgmutits  art'  nnennipaiiii'd  Ijy  «>uttintM)l»  that  n-^pimd  to 

I      thrni.     KroDi  llie  secret;  poorces  of  futliueiasm  ihc  human  will 

dtawe  the  myetfrioiis  rirliio  iJiat  makes  heroes.    TniMi  tmlightL-nfl 

^^nd  illumines.    Kcntimcnl  iramis  and  iucliikcrt^  to  action.    Iiitvreft 

^Hl»o  U'ar£  il«  ^art;  and  the  hope  of  liappiticg^  is  the  work  vf  Cud, 

^Hbd  ou»  of  the  mutive  jiou'^rif  uf  b  iinian  uclion. 

^K  Such  is  llit>  udmiraltlu  fvunomy  t>t  the  niuntl  constitution  of 

man.    Hi^  Stipremv  Object,  the  (iuod:  his  law,  Virtue,  which  an«iii 

impoEK'S  upon  liim  AtifTt-rin^,  time,  making  tiini  to  excel  all  other 

I      irn-alcd  Ix-tiigd  known  to  «»•    But  Ihid  law  iit  hitreh,  and  in  con- 

trudicliou  with  the  iuatinctive  d«8ij«  for  hai)pin«68.     Wherefore 

the  B<in-fi<.t;iil  Author  of  his  being  has  |>laci-d  in  his  suiil,  by  Mia 

^^tde  of  ihir  sevviv  law  of  duty,  tho  swwt,  dtlightftil  foret*  of  iciili- 

^H^mL    Qi'iivrally  liu  atlaohcs  bnppiiK-se  to  virtue;  aud  for  tlm 

■     ex«'ptii>n«,  fur  ancb  tliery  art-,  he  had  jilaccd  IIujw  at  lb«  cud  uf 

Kie  jimrncy  [o  bo  tnivclkd. 
ThuH  there  it  a  aide  ou  which  morality  touvli<<s  reli^ioa.    lb  M 
aahlinie  necessity  of  Uunmnity  to  sev  iu  Ood  the  Legislalor  su- 
vmoly  wise,  the-  Witiic&i  always  prc-scnt,  lh«  infallible  Judge  of 
virtue.    The  hiitniut  miud,  vvcr  climhiug  u]i  to  Dih],  wimid  d<JHin 
'  tbo  fijandatioiu  of  momlily  too  nnttiibic,  if  it  did  not  plaoe  in 
od  the  lirAt  principle  of  the  moral  law.     Wiidiiug  to  give  to  ihu 


726  IfORALS   AICD   DOOMA. 

moral  law  a  religious  character,  we  run  the  risk  of  taking  from 
it  its  moral  character.  We  may  refer  it  so  entirely  to  God  as  to 
make  his  will  an  arbitrary  decree.  But  the  will  of  God,  whenco 
we  deduce  morality,  in  order  to  give  it  authority,  iteelf  has  no  moral 
authority,  except  as  it  is  just.  The  Good  comes  from  the  will  of 
God  alone ;  but  from  His  will,  in  so  far  as  it  is  the  espression  of 
His  wisdom  and  justice.  The  Eternal  Justice  of  God  is  the  sole 
foundation  of  Justice,  such  as  Humanity  perceives  and  practises  it. 
The  Good,  duty,  merit  and  demerit,  are  referred  to  God,  as  every- 
thing is  referred  to  Him;  but  they  have  none  the  less  a  propei 
evidence  and  authority.  Religion  is  the  crown  of  Morality,  not 
its  base.    Tlie  base  of  Morality  is  in  itself 

The  Moral  Code  of  Masonry  is  still  more  extensive  than  that 
developed  by  philosophy.  To  the  requisitions  of  the  law  of  Nature 
and  the  law  of  God,  it  adds  the  imperative  obligation  of  a  contract. 
Upon  entering  the  Order,  the  Initiate  binds  to  himself  every 
Mason  in  the  world.  Once  enrolled  among  the  children  of  Light, 
every  Mason  on  earth  becomes  his  brother,  and  owes  him  the 
duties,  the  kindnesses,  aud  the  sympathies  of  a  brother.  On  every 
one  he  may  call  for  assistance  in  need,  protection  against  danger, 
sympathy  in  sorrow,  attention  in  sickness,  and  decent  burial  after 
death.  There  is  not  a  Mason  in  the  world  who  is  not  bound  to  go 
to  his  relief,  when  he  is  in  danger,  if  there  be  a  greater  probability 
of  saving  his  life  than  of  losing  his  own.  No  Mason  can  wrong 
him  to  the  value  of  anythitig,  knowingly,  himself,  nor  suffer  it  to 
be  done  by  otiiers,  if  it  be  in  his  power  to  prevent  it.  No  Masou 
can  speak  evil  of  him,  to  his  face  or  behind  his  buck.  Every 
Mason  must  keep  iiis  lawful  secrcls,  and  aid  liim  in  his  business, 
defend  his  cliaructcr  when  unjustly  assailed,  and  protect,  counsel, 
and  assist  his  widow  and  his  orphans.  What  so  many  thousands 
owe  to  him,  he  owes  to  eacii  of  them.  He  has  solemnly  bound 
himself  to  be  ever  ready  to  discharge  this  sacred  debt.  If  he  fails 
to  do  it  he  is  dishonest  and  forsworn  ;  and  it  is  an  nnparalleled 
meanness  in  him  to  obtain  good  offices  by  false  pretences,  to  receive 
kindness  and  service,  rendered  him  under  the  confident  expectation 
that  he  will  in  his  turn  render  the  same,  and  then  to  disappoint, 
without  ample  reason,  that  just  expectation. 

Masonry  holds  him  also,  by  bis  solemn  promise,  to  a  purer  life, 
a  nobler  generosity,  a  more  perfect  charity  of  opinion  and  action  ; 
to  be  tolerant,  catholic  in  his  love  for  bis  race,  ardent  in  his  zeal 


KSIOffT  OF  TUB  SUN,  OR  PRISCK    ADBPT. 

Tor  til e  iiiUri'st  of  muukiiid,  the  advancement  ajid  progress  of 

^^IjuuiiUiilv. 

^V  Sucb  ai-e,  ne  (liiuk.  the  PhUoaophy  and  the  Uonilitj,  such  th« 

^HKUR  WoKt)  of  II  >ln»fj-r  HiL^on. 

^^r  The  wiirld,  tlu>  hikmimiU  bolieved,  was  governed  hy  Seven  Sec- 
ondary Chosm;  nnd  tticw  were  the  TiniTerNil  forces  known  to  the 
HebiVA-s  hy  the  phiml  imme  EroiiiM.  These  forces,  Hiia1ogon« 
and  coDtniry  one  to  the  other,  prodiire  er|nili!jri«m  bj  their  oon* 
Irai^ts,  and  iTgulate  the  movements  of  the  spheres.  The  Hebrews 
callfd  them  the  Seven  great  Architngels,  and  gave  tlient  numes, 

,  each  of  which,  being  a  comliinntioii  of  another  word  with  AL,  the 
6rgt  Phoenician  Natun?-0«d,  considered  as  the  Principle  of  Light, 

'      represented  them  as  Bis  man ifesUt ions.     Olher  jK-oples  assigned 

I      to  these  Spirits  the  government  of  the  Seven  Plutieta  thi-u  known, 

^^kd  gave  them  the  names  of  their  great  diTinitips. 

^^  f?o,  in  the  Kabaia,  the  Seven  laat  Sephiroth  couslilotod  Atik 
YoMiN,  th«  Ancient  of  Days;   and  these,  as  well  la  the  Scn-u 

j      planetA,  correspond  with  the  Sovcn  eolortt  separated  by  the  prism, 

I      and  UiG  Seven  iioiea  of  the  muiiioal  octave. 

Seven  in  the  saureil  number  in  all  theogonies  and  nil  symbols, 
bi^cause  it  is  cumpo»cd  of  It  anil  i.  It  re]m-sent.i  the  magical 
power  in  ibt  fnl)  force.  It  in  the  Spirit  assistccl  by  all  the  Element- 
ary Power*,  the  Koiil  ecrvi-il  by  JJatnre,  the  Holy  Empire  epoken 
of  iu  the  cluvicuksof  Solomon,  eymboUzed  by  a  warrior,  crowned, 
bearing  a  triangle  on  Ins  eainws,  and  standing  on  a  enhe,  to  which 
arv  haniesserl  two  Spb in xet;,  one  white  and  the  other  blaek,  pull- 
ing contrary  wayg,  and  Inruing  the  head  to  look  backward. 

Tlie  vices  arc  Sc»cn,  like  the  virtties;  and  the  latter  were 
anciently  symbolized  by  the  Seven  Celestial  bodies  then  known  as 
pluuete.  P.MTii,  a?  the  converse  of  arroguut  CouRdcnee,  was  rep- 
resented by  the  Sun;  Eoi'E,  enemy  of  Avarice,  by  the  -l/oo»  : 
CnARiTT,  opfioseil  tu  Lasury,  by  fenttji ;  Force,  stronger  than 
Kage,  by  Mitrs  ;  PRCDENXE,  the  opposite  of  Indolence,  by  J/i?r- 
fjiry;  Tkmpkrasce,  the  autipod".*  of  Gluttony,  by  SaiuTn;  and 
JusTlos,  the  nppuiiite  of  Envy,  by  Jupiter. 

The  Kabalislic  book  of  the  A|K>calypw  is  represented  as  closed 
with  Seven  Seals.  In  it  we  lind  the  Seven  genii  of  the  Ancient 
Xythologica;  and  tlic  doctrine  concealed  nader  its  emblems  is  the 
pure!  Kubala,  already  lost  by  the  Phnrisees  at  the  advent  of  the 
Savionr.    Tlie  pictures  that  fulluw  in  this  wondrous  epic  are  so 


7:^  MORALS   AND    DOGMA. 

many  pautacles,  of  which  the  numbers  3,  i,  7,  and  12  are  tlie 
keys. 

The  Cherub,  or  symbolic  bull,  which  Mosea  places  at  the  gate  of 
the  Edenic  world,  holding  a  blazing  swoi-d,  is  a  Sphinx,  with  the 
body  of  a  bull  and  a  humau  bead;  the  old  Assyrian  Sphinx, 
whereof  the  combat  and  victory  of  Mitliras  were  the  hieroglyphic 
analysis.  This  armed  Sphinx  represents  the  law  of  the  Mystery, 
which  keeps  watch  at  the  door  of  initiation,  to  repulse  the  Pro- 
fane. It  also  represents  the  grand  Magical  Mystery,  all  the  ele- 
meuts  whereof  the  number  7  expresses,  still  without  giving  iU 
last  word.  This  "  unspeakable  word"  of  the  Sages  of  the  school 
of  Alexandria,  this  word,  which  the  Hebrew  Kabalists  wrote  'TiiT 
[Ihuh],  and  translated  by  Nnnstntt,  [Ararita,]  so  expressing  the 
threefoldness  of  the  Secondary  Principle,  the  dualism  of  the  mid- 
die  ones,  and  tlic  Unity  as  well  of  the  first  Principle  as  of  the  end; 
and  also  the  junction  of  the  number  3  with  the  number  4  in  a  word 
composed  of  four  letters,  but  formed  of  seven  by  one  triplicate  and 
two  repeated, — this  word  is  pronounced  Ararita. 

The  vowels  in  the  Greek  language  are  aiso  Seven  in  number, 
and  were  used  to  designate  the  Seveu  planets.  ' 

Tsadok  or  Sydyc  wiis  the  Supreme  God  in  Fhamicia.  His  Seven 
Sons  were  prubiibly  the  Seven  Cabiri;  and  he  was  the  Heptaktis, 
the  God  of  yeveii  Iluys, 

Kroiuis,  the  Greek  .Siituni,  Pliilo  makes  Saiicliouiatlio  say,  had 
six  sons,  and  by  AsLsirte  Seven  daughters,  the  Titanides.  The-  Per- 
sians adored  Ahura  Masda  or  Onnuzd  and  the  Six  Amshaspands, 
the  thrfc  first  of  whom  were  Lords  of  the  Empires  of  Liglit,  Fire, 
and  ISpleudor;  tlie  Babylonians,  B^l  and  the  Gods;  the  Chinese, 
Sliangti,  and  the  Six  Chief  Spirits;  and  the  Greeks,  Kronos,  and 
I  he  Six  great  Male  Gods,  Jiis  progeny,  Zoiis,  Poseidon,  Afiollo, 
Ares,  llephiiistos,  and  Hermt.'H;  wliile  the  female  dfiti(.-s  were  also 
Seven:  Khea,  wife  of  Kronos,  Here,  AthOne,  Artemjy.  Aphrodite, 
Hestia,  and  UOmCtci.  In  tlie  Orphic  Theogony,  Gaia  produced 
the  fourteen  Titans,  Seven  male  tind  Seven  female,  Kronos  being 
the  most  potent  of  the  males;  and  Jis  the  number  Seven  appears 
in  these,  nine  by  threes,  or  the  triple  triangle,  is  found  in  the  three 
ilcerae  or  Fates,  the  tliree  Centiraanes,  and  tlie  three  Cyciopt'S, 
offspring  of  Ouranos  and  Gaia,  or  Ueaven  and  Earth. 

The  metals,  like  the  colors,  were  deemed  to  be  Seven  in  num- 
ber, and  a  metal  and  color  were  assigned   to  each  plauet.     Of 


KNICnT  OP  THR  SUH,  Om  VKtWm  ftDOT. 


i»  nwtots,  gold  WU3  useigiH'U  to  the  8iin  ami   silvi-r    to  tlie 
tonn. 

'I'litf  jiulact!  uf  BeiocvH  ill  Kultalaua  liml  Svreu  circulur  nulls  of 
iflVn-uL  coImts,  t1io  Iwo  inncnuast  liaving  tlii-ir  butLkmonls  cuv- 
und  rL«|H.'Ctivt.'Iy  nith  siiTcriti^  uiid  gilditig. 

Aad  th«  Scvtn  Spltirns  tif  Uorsipiui  were  rvpreScnU-d  liy  th« 
urc-n  Stinot,  cuch  of  a  (Iiir<-ivut  color,  of  tliu  tower  or  truncatod 
iivniniid  of  Ilel  at  Babylon. 
^B  [*hnnii>li  .«nw  ju  hit)  di-«iin,  wliich  J«r:|)1)  interpreted,  Sfven  kits 
^^H  wlieat  on  one  nuiW,  full  and  good,  mid  u(\«!r  thoin  i^srsH  trurs, 
^^ilhcTuI,  tliiu,  and  bhtrrtcil  with  tiie  East  ninil;  and  the  Seven 
'     thill  cart  di-vouri-d  Ibi-  Si-vcti  guad  t-urs;  i»td  JiMvph  intrrprvtud 

R,c*«;  to  moau  Scvcu  years  of  plcuty  ducot-vdcJ  bj  Seven  ywiu-s  of 
nuu«. 
Courii'clod  with  Ibis  ICbii  llcisbatii  rclalcfi  tbtit  a  Quod  of  niiu 
id  bare  to  viuw  a  eepiilchre  iu  Yi'iiieii.  iii  wbicli  lav  a  wanuo 
Imviug  ou  lier  tuxk  Scetfi  cutlar»  of  fKtirh,  and  on  Ijcr  hunds  aud 
feci  bracrleu  and  lUilili'-ringA  and  amik-ti,  Seven  on  eanh,  with  ui 
iii^tripliuti  on  a  Uibtct  crbuiving  Lbul,  nfti;r  atleiupting  in  viiio  to 
piirclia»e  grain  of  Joseph,  alio.  Tajali,  datight«r  of  Dzu  Shefar,  and 
ker  p«?opk',  difd  tif  famine. 
Ili-'ar  aguiu  tltf  wm-ds  uf  an  adi-pt,  wlio  bad  prufunndly  siudied 
lie  mjelu'rios  of  stdeime,  und  wiuti>.  at  the  Anciunt  Oiiiclvs  spuke, 
ciiisniiin;  but  ubo  kiii-w  that  thL-  theury  uf  utL-cbaiiical  furovfl 
id  iif  the  iiiuLcrialiiy  uf  Ilit-  must  potent  ugi-nt^  uf  UiTiuilj^ 
iphiiua  tioUuDg,  oud  ought  to  «atiefy  uo  oqqI 
Through  tho  veil  of  all  Iho  hic-nttiu  and  my.iHc  iill<'{;orie9  of  the 
Bciont  diigniai.  tindor  the  sctJ  of  all  ihc  sncn-d  nriiiag^  in  thu 
los  uf  N'iiR'veh  or  ThebcK,  on  the  worn  slom-s  of  thu  ancient 
iplof.  and  on  the  hluckone<l  face  of  the  Hphinx  uf  Asiijrin  or 
ypt>  in  the  nioiMtruns  or  marvellous  pictuiVD  vrhiirh  the  eacred 
pagvs  of  the  Yrdafl  translate  for  thv  bclicTera  of  India,  in  the 
Lran;^e  i-nihlrmri  uf  our  old  books  of  nlchc-my,  in  the  vercnionies 
rewplion  practised  by  all  the  mysterious  Soeietii's.  we  tind  Cite 
of  a  doctrine,  overywhure  the  eaniL',  and  Bverywliere  oore- 
lUy  uourealed.  T1il>  oeenlt  ]ibih>M>]>hy  »vms  tu  hu\L>  bc(-n  the 
nur«e  or  the  godruolbtr  of  all  rutigioiitt.  the  secret  lun-r  of  all  Cht* 
intelkctual  forces,  the  kvy  of  nil  divine  obacurittui,  and  the  also- 
lute  Qiu-en  of  Sooii'ty,  in  the  agio  wiieu  it  wiu  exclusiYely  rcaerrod 
llie  oduL-utiou  of  the  Pricstd  aud  Kings. 


730  HORALS  AND  DOOKA. 

It  had  reigned  in  Persia  with  the  Magi,  who  jwrished  one  day, 
as  the  masters  of  the  world  had  perished,  for  having  abased  their 
power.  It  had  endowed  India  with  the  most  marvellons  tradi- 
tions, and  an  incredible  luxury  of  poetry,  grace,  and  terror  in  ite 
emblems:  it  had  civilized  Greece  by  the  sounds  of  the  lyre  of 
Orpheus:  it  hid  the  principles  of  all  the  sciences,  and  of  the 
whole  progression  of  the  human  spirit,  in  the  audacious  calcula- 
tions of  Pythagoras:  falile  teemed  with  its  miracles:  and  history, 
when  it  nndertook  to  judge  of  this  unknown  power,  confounded 
itself  with  fable:  it  shook  or  enfeebled  empires  by  its  orscles; 
made  tyrants  turn  pale  on  their  thrones,  and  ruled  over  all  minds 
by  means  of  curiosity  or  fear.  To  this  science,  said  the  crowd, 
nothing  is  impossible:  it  commands  the  elements,  knows  the  hin- 
guage  of  the  planets,  and  controls  the  movements  of  the  stars: 
the  moon,  at  its  voice,  falls,  i-eeking  with  blood,  from  heaven;  the 
dead  rise  upright  on  tlieir  graves,  and  shape  into  fatal  words  the 
wind  that  breathes  through  their  skulls.  Controller  of  Love  or 
Hate,  this  science  can  at.  pleasure  confer  on  human  hearts  Para- 
dise or  Hell :  it  disposes  at  will  of  all  forms,  and  distributes  beau^ 
or  deformity  as  it  pleases :  it  changes  in  turn,  with  the  rod  of 
Circe,  men  into  brutes  and  animals  into  men :  it  even  disposes  of 
Life  or  of  Death,  and  ciin  bestow  on  its  adepts  riches  by  the  trans- 
mutation of  metals,  and  immortality  by  its  quintessence  and  elixir, 
compounded  of  gold  and  light. 

This  is  what  magic  hud  been,  from  Zoroaster  to  Manes,  from 
Orpheus  to  ApoHonius  Thyaneus ;  when  positive  Christianity, 
triumphing  over  the  splendid  dreams  and  gigantic  aspirations  of 
the  school  of  Alexandria,  publicly  cruslied  this  philosophy  with 
its  analhftiiius.  and  compelled  it  to  become  more  occult  and  more 
mystcriou.s  than  ever. 

At  the  bottom  of  magic,  nevertheless,  was  science,  as  ut  the 
bottom  of  Christianity  there  was  love;  and  in  the  Evangelic  Sym- 
bols we  see  the  incarnate  Wohd  adored  in  its  infancy  by  three 
magi  whom  a  star  guides  (the  ternary  and  the  sign  of  the  micro- 
cosm), and  receiving  from  them  gold,  frankincense,  and  myrrh; 
another  mysterious  ternary,  under  the  emblem  whereof  are  alle- 
gorically  contained  the  highest  secrets  of  the  Kabala. 

Christianity  should  not  have  hated  magic;  but  human  igno- 
rance always  fears  the  unknown.  Science  was  obliged  to  conceal 
itself,  to  avoid  the  impassioned  aggressions  of  a  blind  love.    It 


KyiODT   OF  TH.B  SUK,  OB   PtUSCZ  ADKPT. 


781 


CO 


ijvDl(}|icd  Hse\(  in  new  bierojijlyphs,  concealed  ita  eOiirtA,  disgnued 

its  bo{>es.    The»  was  created  the  Jar^ii  of  alotivmT,  n  continual 

deception  for  the  vulgar  linrJ,  grrotly  of  gold,  and  u  Uring  lan- 

agc  for  the  tnie  ilisuipU-s  of  Ilfrmcs  alone. 

Bceorting  to  Miuonry,  the  alohi'initits  there  ioTcub<^d  degrees, 

jHLTtl;  unveiled  th<.*ir  doctriuc  to  their  initiates;  not  by  tko 

of  their  ivwptioii*,  hut  l»y  oru)  iiiittniciiou  Rfterward; 

for  tlieir  ricimla,  to  one  who  Ims  not  the  key,  atv  but  iuoouipre- 

icnslbti;  unil  abgurd  jai^on. 

Among  the  sacred  books  of  the  Christians  an?  two  works  wliich 

e  infallihlit  church  dopo  not  prcti-nd  to  undertitanil,  aiid  never 

ittenipt«  to  explain, — the  prophecy  of  Eitekiel  and  t)ie  Apocalypse; 

0  «ilial'8t'i<^  claviculi-e,  reserved,  no  doubi.  In  heaven,  for  tho 

:positioD  of  the  Magiun  Icings;  ctosod  n-itli  Seven  acnU  for  all 

lifhful  U'liovers;  and  perfectly  clear  to  thu  unheliover  initial<Hl 

in  the  uecult  eeieuiies. 

For  ChriatiaiiB,  and  in  their  opinioD.  the  st^ientiGc  aud  magical 
claTicnlcs  of  Suloinon  arc  losl.    Nevcrthele**,  it  is  certain  Uint,  in 
the  domain  of  iiilelligeiioe  guvemed  by  Ihe  WonD,  nothing  that  is 
ittcn  is  tost     Only  tho.^e  things  which  men  ecu*;  to  undcr- 
nd  no  longer  esiBt  for  tbcm,al  loaat  a«  WoKt) ;  then  they  ^nCer 
into  the  domain  of  enigmas  and  myiftery. 

The  my«t«rioiiR  founder  of  the  Chrintixu  Church  was  saluted 

>bii  cratllft  by  the  three  Magi,  that  iii  lo  say.  hy  the  hieratic  am- 

on  from  the  three  pnrta  of  the  known  world,  and  from  the 

ree  analogical  worlds  «f  the  occult  philosophy. 

In  the  fichoot  of  Alexandria,  Magic  and  Oltristiauity  almost  take 

h  other  by  the  hand  under  thp  auspices  of  AmnioniuB  Saccoa 

and  Plato.    Tlie  dogma  of  lleruieg  is  foniid  a1mo8l  eiitiru  in  the 

riliugs  attributed  to  Diouyaiua  the  Areopagile.     Syuegiua  trocea 

V  plan  of  a  Ireatise  on  dreanii*,  which  nas  ^ubitequcutly  to  ha 

coiumenltfd  ou  by  Cardan,  ond  compo«L'3  hymns  ivhicb  miglil  aervc 

for  th«  liturgy  of  the  Church  of  Swede iihorg.  if  a  church  of  illu- 

uiinatj  ouuld  have  a  liturgy. 

To  this  epoeb  of  aivlciit  uU«  tra<;tion8  and  impassion  I'd  logoma- 
ies  t>cIonge  the  philosophical  reign  of  Julian,  an  illuniinalna 
and  initiate  of  the  first  onler,  n)io  bi>lieved  iu  the  unity  of  QmI  and 
the  nniTersal  Tlognia  of  tlie  Trinily,  and  regretted  the  loss  of 
iiokliing  of  the  old  world  but  its  magnilkent  symbols  and  too 
gTWXfh)  imagOB.    He  was  uo  Pagan,  1)Ut  a  Gnostic^  infected  with 


^^ai 


732  MORALS  AND  DOGMA. 

tlie  allcRoriefi  of  Grecian  polytheism,  and  whose  misfortune  it 
was  to  find  the  name  of  Jesus  Christ  less  sonorous  than  that  of 
Orphens. 

We  may  beanre  that  so  soon  as  Religion  and  Philosophy  become 
distinct  departmente,  the  mental  activity  of  the  age  is  in  advance 
of  its  Fiiith;  and  thiit,  thongh  habit  may  sustain  the  latter  for  a 
time,  its  vitality  is  gone. 

The  dunces  who  led  primitive  Christianity  Mtray,  by  siibstitnt- 
ing  faith  for  science,  reverie  for  experience,  the  fantastic  for  the 
reitlity ;  iind  the  inquisitors  wlio  for  so  many  ageS  waged  against 
Miigism  a  war  of  extermination,  have  sncceeded  in  shrouding  in 
darkness  the  ancient  discoveries  of  the  hnman  mind;  so  that  we 
now  grope  in  the  d^rk  to  find  again  the  key  of  the  phenomena  of 
nature.  But  all  natural  phenomena  depend  on  a  single  and 
immntuble  law,  represented  by  the  philosophal  stone  and  its  sym- 
bolic form,  which  is  tliat  of  ii  cnbe.  This  law,  expressed  in  the 
Kabala  hy  the  number  4,  furnished  the  Hebrews  with  all  the 
mysteries  oF  their  divine  Tetragram, 

Everything  is  contained  in  that  word  of  four  letters.  It  is  the 
Azol  of  the  Alchemists,  the  That  of  the  Bohemians,  the  Taro  of 
tlie  Kabalists.  It  supplies  to  the  Adept  the  last  word  of  the  hnman 
Sciences,  and  the  Key  of  the  Divine  Power:  but  he  alone  under- 
stands liow  to  iivail  liini^clf  of  it  who  cnmprehends  the  necessity 
of  never  revealing  it.  If  (Edipns,  in  place  of  .s^rtj/H*/  the  Sphnis, 
had  rnnqiirrcil  it,  aTid  driven  it  into  Thebes  harnessed  to  his 
chariot,  lie  wnnU!  have  been  King,  wifhout  incest,  calamities,  or 
exile.  If  Psyche,  by  submission  and  caresses,  had  persuaded  Love 
to  reveal  himself,  she  w<inld  never  have  lost  him.  Love  is  one  of 
the  mythological  images  of  the  grand  secret  and  the  grand  agent, 
because  it  expresses  at  once  an  action  and  a  passion,  a  void  and  a 
plenitude,  an  arroiV  and  a  wound.  The  initiates  ought  to  under- 
stand this,  and.  lest  the  ]irofaue  should  overhear,  Masonry  never 
says  too  much. 

When  Science  had  been  overcome  in  Alexandria  by  the  fanati- 
cism of  the  nniiilerers  of  llypatia.  il  became  Christian,  or,  rather, 
it  concealed  itself  under  Christian  disguises,  with  Amnionina, 
Synesins,  and  the  author  of  the  -t^ooks  of  Dionysius  the  Areop- 
tigite.  Tlien  it  was  necessary  fo  win  tlic  pardim  of  miracles  by  the 
appearances  of  sn])erstilion,  and  of  science  by  a  language  unin- 
telligible.    Hieroglyphic  writing  was  revived,  and  pantacles  and 


KSIOIIT  OF  THE   9rS,  OE  PRIXCE  ADEPT. 

diunicton!  were  iuronloci,  t.bat  ituramccl  up  a  whole  doctrine  in  u 
tign,  a  «hol«  Kviti  of  ttinlcn ell's  ami  rcvcljilione  in  n  wortU  UTiat 
W!t«  ttii»  *ihjpf-t  of  tIic  n^pininlH  io  knowWgi>?  Thoy  soHglit  foi 
till*  (M-orvt  of  )lw  gnii.1  work,  or  lli«  I'liiloMijilial  Slonp,  or  the 
pcrpotdiil  motion,  or  the  squnrin^  of  the  circle,  or  the  nniTersul 
mi'diritir;  rurniulas  wliii'li  ofl^n  sav^tJ  Hii-rn  IVom  pi-rspcutioii  anil 
gr-iienO  ill-wil  I.  liy  csposiiig  tiiem  to  t Iip  cliargp  of  folly :  ami  each 
of  wbicii  expressed  ntie  i>f  the  forces  of  lli«  grend  niaj^icul  eecrcL 
This  lael'^d  until  the  time  of  the  Roman  de  In  Rose,  which  also 
E-xjin-itseB  the  niytilmona  and  jnnginil  nicnninj;  of  llie  pncm  of 

I      Baiilp,  borruwef]  from  (ho  High  Kabnlah,  thftX  immuuse  and  con- 

^■palml  soiirci-  of  the  tmivpT^n  pliitosophy. 

^H  It  IB  uul  »iriiii}{L-  that  miiTi  knows  hiu  liitlu  of  the  powers  of  the 

|Hpbinnn  mil,  and  tmpcrft-i-lly  ap()nHTiaU-a  tbetn;  »inoe  he  known 
nntliittp  ii»  tit  Ihi-  iiiitiin-  of  the  irill  and  Ua  tUwU-  of  opcrAtimi. 
That  lii«  own  will  eaii  move  bis  iinn,  or  coniivl  another  lo  oliey 
him;  that  his  thoughts,  gymboiically  esprcMed  by  the  eigna  of 
urilinp,  cnn  iiifliieDee  mul  K-iul  rather  nikHi,  niv  niVi^lerted  as  incuDi- 
prehi'iiiiilik-  to  hiiW;  as  lliat  the  u'ill  of  Dfiiy  coiilO  effect  the  cn-a- 
tiuii  of  a  universe. 

The  powers  of  the  will  are  aa  yet  ehii-fly  indeflniti:^  and  nn- 
fchovt-ii.  Whether  a  mulliliiile  of  well-estjihlislied  plienomena  arc 
to  be  aseribod  (o  the  power  of  the  will  aUne,  or  to  magnetism  or 
Mme  othur  nalnral  ajft^nt,  is  a  point  lU  yet  unwttlcd;  bnt  it  is 

MrJBreed  Uy  uU  that  a  tvitiepiilralfd  nffopt  uf  thu  will  is  in  ovt'iy  caae 

^^feci*S!(ary  to  sncci'iix. 

^^  That  the  pheiiomfiia  arc  iviil  is  not  io  be  doublecl.  unless  credit 
in  no  longer  to  he  givt-ii  to  hntniin  testimony  ;  and  if  thrv  an;  reali 
tiiurc  IB  no  nioeon  for  doubting  the  exercise  heretofore,  by  many 
mlH-pl*,  of  the  powers  that  were  then  termed  mogieul.  Nothing  is 
t..>ti.r  vouched  for  than  Uie  extmonliiiiiry  {tl-rroriniini>e«  of  the 

I      Urihinins.     No  religion  is  stipjiorled  by  ^ironger  te^liniony;  nor 

I      hiui  any  one  ever  oven  altempti^d  to  explain  whiU  may  well  bo 

I      termed  Ihelr  miraetet. 

Hjl^,  How  fiir,  in  this  life,  tJlie  mind  and  soul  can  act  without  and  in* 

■^"flependenily  of  the  body,  no  one  as  yet  knowjt    That  the  will  ertn 

act  at  all  without  bodily  contact,  and  the  phenomena  of  dreams, 

arc  myiJtertes  that  confound  the  u'iecat  and  moat  tesmifd,  wbnae 

ilauationa  nn-  hnt  a  Ilabtl  of  wuida. 

Man  ag  vi<t  knows  little  of  thi<  furCL-ji  of  nalurs.    Surrounded. 


^ 


734 


MOKALS  ASD  DOOIUL 


coa(rol]('d.  And  gorernoil  by  thvm,  wliile  he  vainly  tbiuka 
iiiilepcndeot,  not  only  ot  bis  raov,  but  ot  univt-rsul  nuluiv  ood  ha 
infinite  muiiiruUl  forces,  he  is  lliu  slave  of  Uiesc  funx-t,  uuk^  h 
becooit^B  tlieir  mastiT.  1I«  ran  ricitbcr  ignore  tlirir  eija 
nor  be  sitnjilj  their  neighbor. 

Thore  is  in  nature  one  moat  jtotenl  force,  by  in<-an>  wl 
single  man,  wliu  cuuld  poaaesH  him^lf  of  it,  and  «buulil 
bow  tu  direct  it,  could  rvvolulionize  and  cliuiige  lliu  fuMofUK 
World. 

This  force  was  known  to  thv  audeDts.  It  is  a  univcml  i 
whoaa  Suprctne  law  is  eqiiilibniini;  and  wbcreb;,  if  eci«ooe 
but  Icani  how  to  ooutrol  it,  it  will  be  possible  to  cliab^ 
ordi>i*  of  till.'  Seasons,  to  produtK'  in  night  the  p)ienoiB«nii 
day,  to  send  a  thought  in  au  instant  round  the  worid,  lo  linl 
or  slay  ut  a  dixlanct?,  to  );iveourvurdiiuuivi>»al  aucoeu,  awlauke 
them  reverberate  cvcrynliiTi'. 

This  u;^ent,  pai^ully  rovialcd  by  the  Mlud  gueesee  of  tli*  dis- 
ciples of  Meamt^r,  is  precisely  what  the  Adepts  of  the  wM^ 
ages  calU-d  the  vlemeutary  uialtvr  of  the  greiil  work.  The  Go'^din 
held  that  it  composed  the  igneous  body  of  the  Lloly  Spirit.:  *ni 
it  was  adored  in  the  Becret  rltesof  the  Sabbat  or  the  Toraple,  tvia 
the  liifntglyphic  figure  uf  Baphutnet  or  the  bertuupbru«lil  ic  jcibI  li 
Meudi'S. 

ThcreisaLifc-Principtcof  thaworld.n  nnivcraal  agent,  Tbini" 
are  two  uutures  and  a  double  current,  of  love  and  wrath.  Tin 
ambient  fluid  penetrates  ovcrything.  It  is  a  ray  d<:liu.'hrd  fn« 
the  glory  of  llie  Sun,  and  Uxed  by  tlie  weight  uf  the  ntnioiplKn 
and  the  central  atlraction.  Il  is  the  lx>dy  of  ilie  Holy  SpinUlii' 
nnivcrsol  Agent,  the  Serpent  devouring  liis  own  tail  With  tkii 
clcttro-muguelic  etlicr,  this  vital  and  lumiuoua  caloric.  Uie  «»• 
cieQt«uud  the  alcb<tuist5  were  familiar.  Of  this  »gi>Dl,  tb«t  ^^ 
of  modem  ignorance  termed  physical  Hcifnce  talks  iutulwniDtljt 
knowing  nnught  of  it  «ivc  itti  eifeelti ;  and  theology  might  sppj 
lo  it  all  itJi  pretended  delinitioiis  of  apiriU  (jtiit«vnlt  >*  " 
apprrciublc  by  no  human  Bcnsc;  dieturbed  or  in  tiiuvcmeDt,!)*'' 
ouii  explain  ita  mode  of  action;  and  lo  l«riu  it  ■"Qoid.''^ 
speak  of  it«  "  cnrroofs,"  is  but  to  veil  a  profonnd  iguomuoe  tid* 
a  cloud  of  words. 

Force  attracts  force,  life  attracts  life,  health  attracts  h«a}tlt.  ^^ 
a  law  of  oature. 


K!iia»T  Of  ran  svv,  on  phi^tce  xobvt. 


735 


If  twochildrtrn  live  togethfr.aiidgtill  raoni  if  llitiV  slwn  IwgulUer, 
aiid  oD<^  is  f.>obIe  and  tlie  other  strong,  the  Btroug  will  ubsurb  the 
Bblv,  niid  thu  latter  will  parish. 

tn  gchonls,  some  piipilfl  absorb  the  intellect  of  tlir  others,  and 
every  cirnlo  of  men  ftomc  one  iudividuul  in  mmn  found,  who 
es  himself  of  the  wills  of  tho  others. 
^Entlinilments  by  curri?DU  is  rory  common;  and  one  i«  carriiMl 
rsT  by  ihe  crowd,  in  moniU  as  in  phyatcs.  The  human  will  has 
iin  slniogt  nbtiohuo  power  in  dctonnining  oni-'s  acts;  and  orory 
ifXtiTQnldcmonetnitionofit  will  lituan  iujluenof  oni'Xtcmul  things. 
Tis»o\  ascribed  most  maladies  to  disordersof  the  will,  or  the  pt-r- 
infliienovs  of  the  wills  of  others.  Wc  become  subjixl  to  the 
UU  of  othcn  by  the  analogies  of  onr  inclination?,  and  atill  more 
by  tboae  of  our  defects.  To  caress  the  weaknesses  of  aa  iudirid- 
ual,  is  to  po330<i!i  our»>]f  of  him,  and  make  of  him  an  instru- 
ment in  thi>  order  of  thr  «iime  errofii  or  depravations.  But  when 
iwu  natures,  analogical  in  defii^ota,  are  unbordinatet  one  to  the 
other,  there  is  cffectcil  a  kind  of  subsiitntion  of  the  stronger 
inatead  of  tho  weslcer,  and  it  genuine  imprisuniiifnt  of  one  mind 
by  the  other.  Often  the  weaker  struggles,  and  would  fain  revolt; 
then  falls  lower  than  ever  in  Bervitnde, 
'We  each  have  some  dominant  defect,  by  which  the  enemy  caa 
grasp  UL  In  somn  it  is  vanity,  in  others  indolence,  in  most  cgo- 
liC-t  a  running  and  evil  spirit  possess  himself  of  this,  and 
in  are  \ost  Then  yon  become,  not  foolish,  nor  an  idiot,  but 
pOn'liTcly  a  lunatic,  the  slave  of  an  impulse  from  wllhont.  You 
have  an  instinctive  horror  for  everything  that  could  restore  jo«  to 
reason,  and  will  not  otod  Usteo  to  representatioDa  that  contravcDO 
yonr  fnsani^. 

Miraclej  are  the  natural  efft>els  of  ojcocptiunal  c'aii»n:a. 
The  immediate  action  of  the  human  will  on  bodies,  or  at.  least 
this  aotion  exercised  without  visible  means,  constitutes  a  miniclo 
the  physical  ord*?r. 
^The  iiiliueace  ctercifted  on  wills  or  intellect*,  suddenly  or  within 
a  given  time,  and  capable  of  taking  captive  the  thought*,  chang- 
the  firineKt  refoliittouE,  purulyzing  the  mo«t  violent  jtasaiuna; 
jstilntes  a  miracle  in  tfie  moral  order. 

The  common  error  in  relatiwn  to  miracles  ia,  to  regard  them  aa 

rcia  withmit  eau»es;  as  coiitnuliotions  of  nature;  as  rtidJen 

Dtions  of  tbc  Divine  imaginatioii ;  mid  men  do  nut  rcQeut  that  m 

47 


736  K0RAL8   AND   DOQMA. 

Bingle  miracle  of  this  sort  would  break  the  uniTcrsal  hannony, 
and  re-plunge  the  universe  into  chaos. 

There  are  miracles  impoBsible  to  God  himself:  absnrd  miracles 
are  60.  If  God  could  be  absurd  for  a  single  instant,  neither  He 
nor  the  Universe  would  exist  an  instant  afterward.  To  expect  of 
the  Divine  Fn3e-Will  an  effect  whose  cause  is  unacknowledged  or 
does  not  exist,  is  what  is  termed  tempting  God.  It  is  to  precipi- 
tate one's  self  into  the  void. 

God  acts  by  his  works:  in  heaven,  by  angels;  on  earth,  by  men. 

In  the  heaven  of  human  conceptions,  it  is  humanity  that  creates 
God;  and  men  think  that  God  has  made  them  in  His  imbge,  be- 
cause they  make  Him  in  theirs. 

The  domain  of  man  is  all  corporeal  nature',  visible  on  earth ;  and 
if  he  does  not  rule  the  planets  or  the  stars,  he  can  at  least  culcu- 
lat«  their  movement,  measure  their  distances,  and  identify  his  will 
with  their  influence:  he  can  modify  the  atmosphere,  act  to  a  cei^ 
tain  point  on  the  seasons,  cure  and  afflict  with  sickDesa  other  men, 
preserve  life  and  cause  death. 

The  absolute  in  reason  and  will  is  the  greatest  power  which  it  a 
given  to  men  to  attain ;  and  it  is  by  means  of  this  power  that  what 
the  multitude  admires  under  the  name  of  miracles,  are  effected. 

Power  is  the  wise  use  of  the  will,  which  makes  Fatality  itself 
serve  to  accomplish  the  purposes  of  Sages. 

Omnipotence  is  the  most  absolute  Liberty ;  and  absolute  Liberty 
cannot  exist  without  a  perfect  equilibrium;  and  the  columns 
Jachin  and  IlOAZ  are  also  the  unlimited  Power  and  Splexdor 
OF  Perfection  of  the  Deity,  the  seventh  and  eighth  SEPniROTU 
of  the  Kabaliih,  from  whose  equilibrium  result  the  eternal  perma- 
nence and  Stability  of  His  plans  and  works,  and  of  that  iwrfcet. 
Success  and  undivided,  unlimited  Dominion,  which  are  the  ninth 
and  tenth  SEPiiiRoin,  and  of  which  the  Temple  of  Solomon,  in 
its  stately  symmetry,  erected  without  the  sound  of  any  tool  of  uicta! 
being  heard,  is  to  us  a  symbol.  "For  Thine,"  says  the  Most  Per- 
fect of  Prayers,  "is  the  Dominion,  the  Power,  and  the  Glory. 
during  all  the  ages!     Amen  \" 

The  Absolute  is  the  very  necessity  of  Being,  the  immutable 
law  of  Reason  and  of  Truth.  It  is  That  which  IS.  But  That 
WHICH  IS  is  in  some  sort  before  He  who  IS.  God  Himself  is 
not  without  a  reason  of  exi'sleiire.  He  docs  not  exist  accidentally. 
He  could  not  not  have  been.     His  Existence,  then,  is  necessitated, 


Ksioirr  OP  THB  aim,  ob  prikcb  adept. 


737 


is  im:esxar^  He  can  onl?  exJat  io  rfrtue  of  a  Supreme  ami  inevi- 
table Reason.  That  Rhasos,  then,  is  Tde  Absolute;  Tor  it  U 
in  IT  wc  mnsl.  brlii-re,  if  wo  wonld  that  nur  Taith  Mhoiild  have  a 
rca«otiublu  and  aolid  bnsis.  It  ba*  been  said  In  oar  Hmcs,  that 
God  is  a  Hypothesis ;  but  Absolute  R«*«on  J4  not  one ;  it  is  esRn- 
ti«l  in  Exiiitflnoe. 

iioint  I'honuw  said,  **  A  thing  i»  not  ju»t  brcintte  Oad  will$  it, 
BCT  Oou  wiLLa  IT  RKCAURE  IT  IS  JUST."  If  \\c  Itod  deduced  all 
ihe  oon«^ni*ncc8  of  this  line  thnaglit.  he  tt'ould  hiivp  discovered 
the  true  Philoso|ihpr'e  St«inc;  the  magical  elixir,  to  convert  all  (he 
trials  of  the  world  into  golden  mercies  Preciael;  as  it  is  a  n«cc»- 
Bi(y  for  Ood  to  de,  so  it  is  a  ncressity  for  Uim  to  be  just,  lovinfj, 
and  mr^^eil'ul.  Uo  eannot  be  unjn^l,  cruel,  mereile^  He  eannot 
rvjteol  (be  law  of  right  and  wrong,  of  merit  and  demerit ;  for  thu 
imtrallaws  areaiabsidnt^  m  Ih**  jiliy-iieal  laws.  There  aro  ImpossI- 
ble  tbioga.  Aa  it  ia  inijidssible  to  make  two  Aud  two  be  five  and  not 
four;  as  it  is  impossible  to  make  a  tiling  be  and  not  be  at  Urn  same 
tiint' ;  so  it  ie  inipossibl©  for  the  Deity  to  makt?  crime  it  merit,  and 
love  and  gnititiide  crimes.  So,  two,  it  wits  impiwsible  to  raatO' 
Man  perfect,  with  his  bodily  aenses  and  appctitee,  aa  it  was  to 
make  his  nt>n'i*«  miswpliliio  of  |il«U!iire  and  nut  iilsn  of  pain. 

Tl»pn,*fi)reT  aenordiug  to  tbo  idea  of  Saint  Tlionia*.  tho  moral 
laws  are  the  enadmenh  of  Ihe  Divine  Will,  only  l>ccanM;  they 
are  the  <ief^»i<ini>  i>f  the  Absohitc  Wispom  and  Rea.*)!?,  and 
the  Hnvlafiimii  of  llie  Divine  Nature.  Iu  thia  alunv  eousidtd 
the  right  oS  Deity  to  enact  thinn;  and  thus  only  do  wq  attain  th« 
ociiainly  in  Faith  that  the  Universe  is  one  nannoay. 

To  l)elifve  in  thp  Kcason  of  Q(id,  and  in  the  G»d  of  ^■asnn,  ix 
to  make  AtheiKm  imposaible.  It  ia  the  Idolaters  nho  have  made 
the  AtheUt& 

Analogy  girea  the  Sage  all  the  forces  uf  Katnrf.  It  ia  fbc  kvj 
of  the  Grand  Arcanum,  tti<  root  of  tfa«  Tkc  of  hita,  the  wicDtxi 
of  Good  and  Xvtl. 

Tbo  Absolute,  is  Rka-SOV.  Reason  IS,  b;  means  of  Itself.  It  IS 
BBCAUBB  IT  IS,  and  not  I)ecftiise  we  mppoae  it  IT  IS,  where 
nothing  exists;  but  nothing  couUl  possibly  exist  withont  IT. 
Hi-as«n  ia  Necessity.  Ijsw,  the  Itnle  of  all  I/iberty,  and  the  direction 
of  crci7  [Ditiativt!.  If  God  IS,  HE  IS  by  It«aooD.  The  concep- 
tion of  an  Absolute  Deity,  ontside  of,  or  independent  of,  Reasou, 
14  tlio  luoi.  of  Block  Magic,  the  Phantom  of  th«  Dtrmon. 


738 


MOKAU  Alftt  VOaUJL 


The  Suprkrnie  loteltigcoce  u  nnemuQj  rwHtnti.    (M.ai|li-' 
loaoiibjr,  can  be  do  more  than  a  [rypapthcni;   b«  «  BjpBdMH 
impoted   bjr  good  sense  on   Hnnun  Hfaoa.    To  fmmait^  tkt 
Abaolabi  Beacon,  u  to  detcrmitie  the  DiTinr  IdcaL 

NkcesbitT,  LmEBTT,  and  Bbasost  !  BeboU  titt  pal  ^ 
Safin-rnc  Triangit  of  tb«  Kabal»u! 

Patalitt,  Will,  and  Poweb!  Sach  is  tbe  BMgwd  tai^, 
wbich,  in  bamao  things,  coircspoadB  with  tbe  Diirmc  Thaagit 

Fatalitt  u  tli«  inevitable  liuluog  togcibcr,  is  stKomam,  ti 
cficcU  nod  causes,  in  a  given  order. 

Wiu.  ie  the  facolty  that  directa  the  forces  of  tba  lattlkl. 
•o  a<  to  reoonctle  th«  liberty  of  persona  witii  tbe  dmmmIi  4 
things. 

The  argument  from  tfaeise  premises  must  be  made  br^nnlt 
Bacb  one  i>r  nii  docs  tbat  "  Seek,"  say  the  IIol,*  IVritiagti'iai 
ye  shall  find."  Yet  discussion  is  not  forbidden;  aad  wilfaosl 
donbt  the  Bubjcct  will  bo  fally  (ivutcd  of  in  your  beariog  bm- 
after.  Affirmation)  negation,  discussion, — it  is  by  tfane  Ibc  mA 
is  attained. 

To  explore  the  great  Hy8t(>ries  of  the  CDirf-rso  and  seelc  Is  *olr* 
its  manifcild  enigmas,  18  the  chief  usf  of  Thought,  and  ooottksM 
the  prmt.'i|)u1  diril-itictloi)  between  Man  aud  tbe  animali.  AeoMil- 
inglj,  in  all  ages  tlie  Intellect  has  labored  to  uudcfstand  wA 
explain  to  itself  tbe  Nature  of  the  Supreme  Deity. 

Tbat  one  Reason  and  one  Will  created  and  governed  Ih'  Ta 
ver»«  was  too  evident  not  to  b«  at  onoi'  admiitwj  by  ihc  pkilOMOfitn ' 
of  all  ages.     It  was  the  ancient  relit/ions  that  sought  to  mnllflJj 
Oods.     The  Nature  of  the  One  Deity,  and  the  mode  in  whicbtli* 
Univcirso  biul  its  beginning,  are  qnestions  that  have  alwnttl 
tbe  racks  on  which  tire  human  intellect  has  bct'n  tortured:  uil ' 
is  chiefly  with  tbtse  that  the  EaUlists  bare  dealt. 

It  is  Iruo  that,  in  one  sense,  we  ean  bave  no  actual  knwl'dst 
of  the  Abnolnto  Ttsolf,  the  very  Tivily.    Our  means  of  obtaiwn 
what  is  commonly  termed  actual  knovk'dgc,  arv  our  seosiasBlJ 
If  to  am  and  fed  be  knowledgr,  we  bave  none  of  our  own  S(wl< 
of  electricity,  of  magnetism.     Wo  sec  and  feel  ami  taste  as 
oi  nn  alkali,  and  know  something  of  the  qualities  of  «ich ;  ba^' 
is  only  when  we  use  them  in  oorobiniition  with  oUior  snbrtsno 
and  ttarn  tlieir  Kjfects,  tJiat  we  really  begin  to  know  tbdr  natu 
U  is  the  combination  and  cxperimentB  of  Chemistry  tlisl 


K^flOni  OF  THB  BVTS,  OS  PBOTCV  ASBFT. 


730 


US  a  knowledge  of  the  nature  utd  powers  of  most  animal  oiid 
vegetable  aubelanccs.  As  tbesc  are  cognisable  b;  inspection  by 
oar  Knses,  tre  may  partiallj  know  llitm  by  that  alune:  bnt  the 
8aal,  tnther  of  oar^lf  or  of  another,  beini;'  berond  that  cugnizuntse, 
mu  iiiily  be  known  ^j  the  acts  and  wunlf  Hhicli  an>  its  i-ac-cts. 
MagnetiRm  and  «1pctricitv,  wlien  at  n-nt,  an>  equally  beyond  tlio 
jnrifdiction  of  Ibe  senses;  mid  when  thc-y  art-  in  action,  wc  see, 
fee),  hear,  taste,  and  smell  only  their  efltcts.  Wp  du  not  know 
what  they  nre,  but  only  what  they  (/e>.  We  can  only  kn<m  tlio  aUri- 
1>ut4!«  of  Deity  through  Uis  man ifcGtat ions.  To  Abk  anything  mor?, 
U  to  Aek,  not  ktioiohdrfe,  bnt  ^omotlitng  clsi-,  fur  whk-li  vit  h:ivo  no 
nama  Qod  is  a  Powit  ;  and  we  know  notliing  of  any  Power  iVm^T, 
but  only  its  effects,  n*in1l«,  and  action,  and  what  Reason  teadiea  aa 
by  analogy. 

In  thew:  Uiler  days,  in  laboring  to  escape  from  all  material  ideas 
in  regard  to  Deily.  we  liare  so  refined  away  our  aotione  of  Ooi>,  as 
to  have  1)0  idea  of  Uim  at  all.  In  struggling  to  regard  Him  as  a 
pnre  immaterial  Spirit,  we  have  made  the  word  Spirit  flynonymouB 
with  notbing,rmA  nan  only  say  that  He  is  a  Somewhat,  with  certain 
attributesi,  eucli  as  Power,  Wisdom,  and  luteliigenee.  To  eomporc 
Uim  to  Light,  would  now  be  Jti-rai'd  not  only  unpliiU'sopIiical,  but 
the  eqniralciit  of  Athmm  ;  iind  wc  find  it  nrceadary  Loexcuse  and 
pity  thu  ancicntH  for  their  iniidctiiuitc  and  grues  ideas  of  Deity, 
expressed  in  considering  Him  as  Iht^  Light- Principle,  the  invisible 
e««nc«'  or  substance  from  which  risible  Light  flowg. 

Yol  our  own  holy  writings  continually  epi-ak  of  Uim  as  Light; 
and  therefore  the  Tsabeaiis  and  the  Kabula  may  well  be  pardoned 
for  doing  the  rjnie;  especially  sinw  they  did  not  regard  Ilira  an 
the  visible  Light  known  to  iis,  but  us  the  Primordial  Eihcr-Owaa 
from  which  light  flows, 

Before  the  «r<.'ation,  did  the  Ufity  dwell  alone  io  the  Darkness,  or 
in  Ike  Light?  Did  the  Light  co-exist  with  Him,  or  was  it  cn>utcd, 
after  an  eternity  of  darknens?  and  if  it  co-exisled,  was  it  an 
effluence  fmm  Him,  tilling  all  space  as  He  also  Cited  it.  He  and 
tlie  Light  at  Lbe  sarau  time  filling  the  same  place  and  erei^ 
place? 

HlLTOH  eays>expn'£King  the  Hebraic  doctrine: 

"Hnil,  Holy  Lti;bl,offi.priuji  of  Ilcuven  flrsl-lKire. 
Orof  Ui'  Eicrnnl.cu-cWRUil  iKanil 
May  I  czpnss  ilioo  unblanu^I, «»w  God  it  Uffhl, 


740 


UOEAU  AMD  DOGMA. 


And  DtTcr  but  Id  uaapproiKlMld  Ltgbt 
Dwelt  rront  Et«-niljr ;  dwvlt  tlion  in  Thoe, 
BrigM  tPuMte  ofbriffkt  fiWnM  unereaU." 

**The  LloHT^^  savE  the  Book  OmMhim,  or  Iittrodnolion  to  tk 
Xabola,  "  SuprcmcRt  of  all  lliings,  and  most  r>)fty,  and  Limiting 
tinil  Bfylpii  IwKiNiTK,  ran  bo  Httainwl  anto  \>y  no  cogilalioo  w 
■prcnlaiioii ;  and  iu  VEUY  SELF  is  cvUUntljr  withdr»««  U)d 
ronioved  beyond  all  intellecUoti.  It  was,  before  sll  tbinga  wkC- 
uviT.  pmducwd,  crcdtcii,  forinvd,  and  made  bji'  JUiDunaticD ;  ud  il 
it  n-ud  ueillicr  Time,  lU'iid,  ur  Bogiiiuiiig ;  vxtux  ii  always 
und  ri-maiiis  fuivver,  wiltiout  wuiiDeiioein«.>nl  or  end." 

"Bcfure  tlie  Kmatiutiuiu  fluwttl  furtti,  and  created  lUogs 
uruuUrd,  tbc  Supreme  Light  van  iotiuitrlj'  i-xlVDiluil,  and  SIM 
whole  WllEUK;  so  Uiat  with  rvfureuoo  to  Ligbl  no  neavm 
oouid  l)c  uflSmicd,  Jiur  uuv  uuoc<!upii>d  epooe;  but  tlic  ALL  itm 
flllod  villi  that  Light  of  the  Inliitit«,  thns  «xt<>ndid,  whereto  in 
fvery  regnrd  was  no  end,  intuunuch  u  nothing  was,  except  clul 
extended  Tiighl:,  which,  with  n  certain  iiingle  and  »mpl«  «qHbtf> 
was  cTerjwLere  like  mito  itself." 

Al&'SQFn  is  called  Light,  sa.yi  th«  Introduction  to  the  Stte 
beoBOsc  it  ia  imiKuttibli:  U>  (•xpn.-sa  It  by  any  oth«r  wonL 

To  i-oncuivc  or  Uod  ad  ao  actuality,  aod  not  aa  a  men  ii< 
aubitnncc  or  nami^,  which  involv«I  non-exM^ncf,  the  Knhaltt,! 
the  Egypt  iiiiii),  imagined  him  tu  be  "a  muiit  ovcult  Light,"  Ac 
not  our  nialcriitl  and  visible  Light,  but  theSubstHnve  out  of  vbi 
Light  flows,  the  ^re,  as  relative  to  itd  beat  and  flanie.    Of 
Light  or  Dthcr,  tlio  Snii  was  bo  thu  TsaWaiiB  tht  only  maotl 
UoD  or  oat-sbiiiing,  and  aa  sacb  it  woe  wvrebippod,  and  duI  m 
t.yi»  of  dominioa  and  powtr.    God  was  the  fhA$  XoHon,  the 
cognizable  ouly  by  tho  Intollect,  tbp  Light-I*rinciplp,  the  liS' 
SthGT,  fruni  wliich  souU  <>ii]aiial^,  and  to  vlilcb  Ibui  ivlum 

light.  Fire,  and  Flame,  with  the  Pboenicians,  wcrr  tbi<  wol  of 
Kronos.  Tlit-y  aru  the  Trinily  in  the  Chuldman  Oracle*,  the  A*"' 
the  Deity,  manifested  in.  ^aine,  that  iMuea  out  of  the  inria^l* 

In  the  tlirw  first  Pprsian  Amshaspauds,  Lurda  of  Lioht.  VM 
and  Splendor,  w«  recogniw*  the  Aob,  Zohar,  and  Zavo,  Z^H*'' 
Spfrmior,  and  Br!ghtne»».  of  the  Rabalali.  The  first  of  tliM  i* 
termiil  Aob  Mvi-\i  .\,  Wondrrfwl  or  //*V/</f«  Light,  oiiTerw*"'' 
undiciplnyod — vbicL  is  KtTUEti,  ibe  firei  KuitiLatiua  vr  Sff^r^ 


KSIURT  OP  TBB  SVS,  OR  FBLKi;R  AltHFT. 


Ul 


* 


the  Win  of  Deity:  ^c  scoond  is  XfiSTAlt,  Qmcmktf—vhMi  is 
Uakeuau.  the  accond  Sejthirah,  or  tlie  Iitullectiial  PoUDOt'  of  tliu 
Dcitj:  aod  r.lic  tliird  ia  iSKtMHtn\T&,  mm/icalinff— vlni-lt  U 
BvsJlM,  the  tliird  Se}>fiirah,  or  tlte  iati^IlectUAl  pi-odudHH  cain- 
city.  In  otbi!P  irords,  they  are  the  Vebt  Subbtasck  of  light, 
in  Lhe  Deity :  Fire,  wliiL-lt  i;:  iliat  ligUc,  limited  and  tiirtii^h«iL 
vitb  utlributt!«,  «i  that  it  caii  lie  ivvt-aled,  btic  yet  n-mains  aim- 
vciUimU  aoil  i\A  ipltndar  ur  oiit-ibiniiig,  or  the  lifjht  thai  goes  out 
from  the  (ire 

idaaoary  >«  u  srarcli  aflvr  Light.  That  suirch  It-tule  a&  directly 
bock,  as  you  sve,  to  the  Kabololu  In  that  ancient  imtl  liule  uo- 
dcratood  m<xlK>y  of  a(>Rur<iity  nnti  f>]iilo«ophy,  iIil'  initiate  ^«ill'find 
the  sonrcc  of  miiny  tUictriiu's;  and  may  iti  time  tHiino  to  tindur- 
alaad  tiie  FlerraDtic  pIiilaiiopheTc,  tho  Alohcmiats,  all  the  Antf- 
]Hi|ml  Tliiitkurg  of  tlic  Middk'  Ages,  aiid  Kmauuvl  Swoden- 
borg. 

The  HanfiaTati  Rich,  acclohrated  Banscrit  Stanza,  says:  *' Ilu  b 
Uanea  (tlit  Sun),  dwelling  iit  light;  Viwu.  the  atniospliiTc  dwell- 
ing in  tliv  UrmuDK'ul;  tho  itivuki-r  of  ihe  Go<ld  (Agui),  dwclliug 
on  the  alUir  {f.  e.,  Lho  allar-Sii*} ;  t)ie  guest  (of  Ibe  wonhipiwr), 
dwelling  in  thw  liouse  (the  dona-stic  Gn-) ;  the  dwelh-r  amongit 
men  (as  ooii«cioii»u««») ;  i\iv  dwullnr  in  the  ukmI  excellent  {orl^ 
the  Sun) ;  the  dweller  i»  truth ;  Che  dweller  in  the  &ky  (th«  air); 
Iwru  in  the  waters,  in  the  niya  of  light,  in  the  verity  (uf  tnunireHta- 
tion).  in  the  <;uateru  mouutains;  the  Truth  (it«elf}." 

"  In  the  lieginninjf,"  says  a  Siuiscrit  hymn,  ''aro«e  the  Soukni 
i>r  gulji-n  liphL  lie  was  lite  on!tf  hum  Lord  uf  all  Ihttt  vs.  Hp 
eatahljuiied  ttie  earth  and  thiH  sky.  TVho  is  the  Gotl  to  whom  wo 
shall  uBer  our  sacrifice  P" 

"He  who  gives  life.  He  who  givei  strength  ;  nhcwc  hlM.sing  all 
tlie  bright  Uud^  detire;  whott  akadoie  m  immvrialU»/ ;  whoac 
KkiuliHv  is  dtttih ;  who  i«  the  Ood,  etc?" 

"  Uo  through  whom  the  sky  is  bright  and  tho  earth  for  ne; 
lie  through  whom  the  heaven  was  ctahlishetl,  nay,  ibu  highvitt 
Heiren;  he  who  measured  out  the  light  in  the  air;  who  is  the 
God,  etc  ?- 

"  He  to  whom  the  Qeareo  aitd  oartb*  stunding  flmi  by  bis  will, 
loolc  up  (ivmhliiig  inwardly ;  Uu  over  whom  Uie  rising  aan  shines 
forth  ;  who  is  the  God,  etc.  ?" 

"  Whercvor  the  mighty  waior-olouds  went,  where  they  placed 


7i2  ItORXia  AND  DOQKA. 

the  seed  and  lit  the  fire,  thence  arose  He  who  is  the  only  life  of 
the  bright  Gods;  Tho  is  the  God,  etc.?" 

The  Word  of  God,  said  the  Indian  philosophy,  is  the  nnirersal 
and  invisihle  Light,  cognizable  by  the  senses,  that  emits  its  hla» 
in  the  Sun,  Moon,  Planets,  and  other  Stars.  Fhilo  calls  it  the 
"  Universal  Light,"  which  loses  a  portion  of  its  purity  and  splendor 
in  descending  from  the  intellectual  to  the  sensible  world,  mani- 
festing itself  outwardly  from  the  Deity;  and  the  Kabalah  repre- 
sents that  only  so  much  of  the  Infinite  Light  flowed  into  the  cir- 
cular void  prepared  for  creation  within  the  Infinite  Light  and 
Wisdom,  as  could  pass  by  a  canal  like  a  line  or  thread.  The  Se- 
phil^jth,  emanating  from  the  Deity,  were  the  rays  of  His  splendor. 

The  Chaldican  Oracles  said:  "The  intellect  of  the  Generator, 
stirred  to  action,  out-apoke,  forming  within  itself,  by  intellection, 
nniversals  of  every  possible  form  and  fashion,  which  issued  out, 
flowing  forth  from  the  One  Source  . .  .  For  Deity,  impersonated  as 
Dominion,  before  fabricating  the  manifold  universe,  posited  an 
intellected  and  uuehangeable  universal,  the  impression  of  the  form 
whereof  goes  forth  through  the  universe;  and  that  universe,  formed 
and  fashioned  accordingly,  hecomea  visibly  beautified  in  infinitely 
varying  types  and  forms,  the  Source  and  fonntain  whereot  is  one; 
. .  .  IntelK-ctuul  conceptions  and  forms  from  the  Generative  source, 
succeeding  each  other,  considered  in  relation  to  ever- progressing 
Time,  and  intimately  partaking  of  THE  Primal  Ether  or  Fibe; 
hut  yet  all  these  Uiiiversals  and  Primal  Types  and  Ideas  flowed 
forth  from,  and  are  part  of,  the  first  Source  of  the  Generative 
Power,  perfi'ct  in  itself" 

The  Clialdcaiis  termed  the  Supreme  Deity  ARAOn,  Father  of 
Light.  From  Uim  wns  supposed  to  flow  the  light  above  the 
world,  which  illuminates  tlie  heavenly  regions.  This  Light  or 
Fire  was  considered  as  the  Symbol  of  the  Divine  Essence,  extend- 
ing itself  to  inferior  spiritujil  natures.  Heuce  the  Chaldean  ora- 
cles say  :  "The  Father  took  from  Himself, and  did  not  confine  His 
proper  fire  within  His  intellectual  potency ;",.,"  All  things  are 
begotten  from  one  Fire." 

The  Tsabeanaheld  that  all  inferior  spiritual  heings  were  emana- 
tions from  the  Supreme  Deity ;  and  therefore  Proclus  says  :  "  The 
progression  of  the  Gods  is  one  and  continuous,  proceeding  down- 
ward from  the  intelligible  and  latent  unities,  and  terminating  in 
the  last  partition  of  the  Divine  cause." 


KKIOHT  OP  THE  SUK,  OH  PBIKCE  ADEPT. 


743 


II  is  impossible  to  apeak  clearly  of  the  DiTinily.  WIimtm  at* 
U'cnpU  tu  express  nis  aLtnbutvB  by  tlie  lielp  of  atwtrHCiions,  con* 
finM  liiuiself  to  aegatirt^,  auil  at  ouim'  luscs  sight  of  liis  ideas,  tn 
wjuidvriiiK  LliniiigU  u  wil(leniv6i§  of  wonls.  To  heap  EilnprrlatiTes 
on  ^uiKrUlivva,  aiid  caII  Him  btft,  wisest,  ^reaietl,  is  bat  to  «xa£- 
gierate  quutttice  which  are  fuRiid  in  man.  That  there  exists  oni? 
■  oaly  Gwl,  and  that  He  is  a  Fei-f«vt  and  Benettwot  Boiiig.  Kcoson 
I Itngitimately  ti'Sch^B  us;  but  of  tlie  Divin«>  Jfature,of  the  Sub- 
Ktance  of  tho  Dvity.  of  ihu  BimiiitT  of  His  Existence,  or  of  thi- 
mode  of  cnuitiuu  of  His  Uuircr^,  the  hanoim  mind  is  iiuul<.-qualr 
to  fonn  Ai)f  just  conception.  We  can  nfijx  no  oliiir  idvas  to  Om- 
Dtpolcuce,  Oiiwiiticieiict.-.  Infinity  or  Ktonnty ;  nud  wc  hBv<!  no 
moro  ri^'ht  to  artribufo  iutelligciiee  to  Jlioi,  than  any  othor  men- 
tal fjaality  of  oiirselTM,  ortondcd  indelinitelyj  or  than  we  have  tu 
attribute  our  senses  to  Him,  and  onr  bodilyoi^gans,  as  th(>  Uubrvw 
writings  do. 

Wo  saciitfy  ourwlrcs  with  negiitiTing  in  the  Deity  everything 
that  constitutes  (^xititenrc,  fio  far  as  we  arc  capable  of  oonoci'ving' 
of  cxiglcnca  Thu«  He  Ikcooicb  to  ns  lo^civtly  notliing;,  NonSns, 
Tbo  Ancients  sav  no  differencfr  between  that  and  Atheism,  and 
«onght  111  conceive  of  Hiiii  m  simiolhtiig  ri'al.  It  is  a  nocestiity  of 
Hnmaii  Xature.  The  ibpological  idea,  or  rather  uon-idoa,  of  the 
Deity,  is  not  slinrcd  or  npiTL-cuitcd  by  the  uulenrned.  To  them, 
flud  will  always  bcThe  Father  who  is  in  Heavcu,  a  Monarch  on 
Hiu  Throne,  a  l(<-ing  witli  human  fwlings  and  human  sympathies, 
ugry  at  thotr  misdeeds,  lenient  if  they  repent,  acoussible  to  their 
BHpiilieitiunB.  It  ig  Ihc  Homanity.  far  mort*  ibaii  iht-  Divinity,  of 
Phrist,  that  mnkts  Ijio  hium  of  Cbristiam!  worjihiji  Him,  fur  more 
than  tliey  do  the  Father.  . 

"Tlie  Li(rht  of  the  yulislniico  of  Tb*.-  Inliiiitc,"  is  the  Knbali^ 
(io  esprfSition.  Christ  whs.  uccording  to  SiiiuL  John,  "  tbe  Light 
tirat  lighlcth  ewry  nuin  that  cumcth  into  the  world;"  and  "  that 
Light  vat  the  life  of  men."  "  The  Light  shone  in  the  darknecs, 
and  the  darkness  oomprehendeil  it  not."' 

The  ancient  ideas  in  reKjwot  td  Light  wetv  perhaps  quite  as  cor- 
nel as  our  own.  It  does  not  appear  that  tliey  ascribed  to  LigltC 
any  of  the  qnalitif^  of  matter.  Rut  modon]  Science  defines  it  to 
be  a  flood  of  particles  of  matltr,  flowing  or  shot  out  ftom  (lie  Sun 
and  IjtiU'B,  and  moving  through  ^pace  iu  come  (o  us.  On  the  the- 
ories of  mechauism  and  force,  what  force  of  atlraotion   here  ot 


744  MOEAU  AND  DOGMA. 

repulsion  at  the  Sua  or  at  the  most  distant  Star  could  draw  or 
drift!  these  impalpable,  weightless,  iuCiiiitely  minute  particles,  ap- 
preciable by  the  Seuse  of  Sight  alone,  so  far  through  space  ?  What 
has  become  of  the  immense  aggregate  of  particles  that  have 
reached  the  earth  since  the  creation  ?  Have  they  increased  ite 
bulk  ?  Why  cannot  chemistry  detect  aud  analyze  them  ?  If  mat- 
ter, why  can  they  travel  only  in  right  lines  ? 

No  characteristic'of  matter  belongs  to  Light,  or  Heat,  or  flame, 
or  to  Galvanism,  Electricity,  and  Magnetism.  The  electric  spark 
is  light,  and  so  is  that  produced  by  the  flint,  when  it  cuts  otT  par- 
ticles of  steel.  Iron,  melted  or  heated,  radiatefj  light ;  and  insects, 
infusoria,  and  decayed  wood  emit  it  Heat  is  produced  by  friction 
and  by  pressure ;  to  explain  which,  Science  tells  us  of  laietii  Ca- 
loric, thus  representing  it  to  us  as  existing  without  its  only  known 
distinctive  quality.  What  quality  of  matter  enables  lightning, 
blazing  from  the  Heavens,  to  rend  the  oak?  What  quality  of 
matter  enables  it  to  make  the  circuit  of  the  earth  in  a  score  of 
seconds  F 

Profoundly  ignorant  of  the  nature  of  these  mighty  agents  of 
Divine  Power,  we  conceal  our  ignorance  by  words  that  have  no 
meaning;  and  we  might  well  be  asked  why  Light  may  not  be  an 
effluence  from  the  Deity,  as  has  been  agreed  by  all  the  religions  of 
all  the  Ages  of  the  World, 

All  truly  dogmatic  religions  have  issued  from  the  Kabalah  aud 
return  to  it:  everything  scientific  and  grand  in  the  religious 
dreams  of  all  the  illuminati,  Jacob  Ba'hme,  Swedenborg,  Saint- 
Martin,  and  others,  is  borrowed  from  the  Kabalah  ;  all  tiie  Ma- 
sonic associations  owe  to  it  their  Secrets  and  their  Symbols. 

Tlie  Kabaliili  alone  consecrates  the  alliance  of  the  L'liiversal 
Reason  and  the  Divine  Word;  it  establishes,  by  the  counterpoises 
of  two  forces  apparently  opposite,  the  eternal  balance  of  being;  it 
iiloue  reconciles  Reason  with  Faith,  Power  with  Liberty,  Science 
with  Mystery;  it  has  tlie  keys  of  the  Present,  the  Past,  and  the 
Future. 

The  Bible,  with  all  the  allegories  it  contains,  expresses,  in  an 
incomplete  and  veiled  manner -only,  the  religious  science  of  tlie 
Hebrews.  The  doctrine  of  Moses  and  the  Prophets,  identical  at 
bottom  with  that  of  the  ancient  Egyptians,  also  had  its  outward 
meaning  and  its  veils.  The  Hebrew  books  were  written  only  to 
recall  to  memory  the  traditions;  and  they  were  written  in  Sym 


KN1GUT  OP  tns  SCK,  OB  FAI.SCC   ADBFT. 


Jio 


boU  uuiiitelligible  to  the  rrofituc  The  Pc»l«tcui:li  and  Lliu  pn>- 
phelifi  poenu  Wvr«  merely  t'lemt-ntai')'  books  of  doctriue,  juonilb 
or  liturgy;  and  the  true  svci-ct  mid  traditinnal  pUn*Ni«jpliy  wua 
only  wrilleu  un«rwHi'U,  tiiidtT  veils  etiit  less  traui^jiart'iil.  Thus 
va#  a  lipcotid  Bible  born,  unknown  1i\  or  nitlivr  uticoutpn-bL'iidod 
bjr,  tlie  Chmliaus;  a  cuIlLtliub,  Ihrtf  gay.  «f  laouslroiig  uUnrili- 
tim;  B  nionumciil,  llie  iidi-jtl  /axy^  wbcrt-iti  is  t^vcrythiug  tlial  lliu 
goDias  of  ptiikiBOiilty  uml  Ihut  vi  religion  liave  ever  formed  ur 
imagined  of  the  su)^lime;  u  Ireasiire  8un-0Qnd«<l  by  tborus ;  u 
dismoDilonucctilcs]  in  n  rotigli  durk  stuiie. 

Oni*  ia  filled  wiLb  admiral  iou,  an  peni-tniting  into  the  Sanctuary 
of  the  Kababib,  ut  M^Mtig  ii  durtrinf  so  loginJ,  eu  simple,  and  ill 
tliu  luDie  tinif  w>  abMiluti'.  Tbe  neci-ssury  tiulon  of  idvud  and 
•igns,  tbe  amsccratioti  of  ttie  most  fuiidamuntal  iralitica  by  the 
primitive  chumclcrs;  tlii'  Triiiilj  nf  Word*,  l-i-titra,  and  JTuin- 
bcrs;  a  pliilviuphy  fimpk'  ik;  tlic  itlpbitUt,  prufviiiid  and  inllnitd 
W  the  Word  ;  Ihcov^mn  rnoiv  ooiupletc  and  laminautt  than  thosu 
of  Pytbiigoras;  a  tlioulu^y  aummeil  np  by  cunnting  on  taie'm  lin- 
gers;  an  InfiintQ  whicb  can  lie  hi.-ld  in  the  hollow  of  an  infant's 
hiud.;  tea  ciphers  and  tweuty<tvo  lettera,  a  triangle,  a  squnn;, 
aod  B  circle, — Ihe^  are  all  tbe  eI<>meRlsor  ihe  KAbahih.  I'hesf. 
UK  the  demrnlary  princijitc-a  of  Lbo  vrrill^ii  Word,  rcdvcttou  of 
that  spoken  Word  that  created  tbe  world  I 

Tliie  ifl  tho  docti-iai.<  of  tb(>  Kabatuh.  willi  which  yoti,wUI  no 
doubt  Kok  to  nmkc  yourtielf  iii.-<[(iaJntL>d,  as  to  tho  Creation. 

Tbe  Absolute  Deity,  with  iha  Eabalisl^  ba«  do  name.  The 
terma  apptia^l  to  him  are  uwb  tm.  Aob  PASf>T,  tbe  Mo!>t  Simple 
[or  Pure-]  Light.  *'oalkd  r;>D  rK<  Ayex  Soru,  or  I^riNixc  beforo 
auy  Eiuaiiulioii.  For  then  there  \vua  no  Bpace  or  vacaut  place, 
but  all  n:u  iutJnile  Light.'' 

Btiftire  tlio  Dt'ity  cri'uted  any  Ideal,  any  Umit4.-d  and  intelligihiu 
Nature,  or  aiiy  form  whatever,  IIu  was  aloni*,  and  witbuul  form  or 
atmilitnde,  and  Hiqtv  could  lie  no  cognition  or  com|irebfneion  of 
Jliui  in  uuy  wise,  lie  was  without  Idea  or  Figim*.  and  it  is  for- 
bidden to  form  any  Idua  or  Figun-  of  Uim,  ucithur  by  tbe  letter 
D«  [i],  nor  by  the  lotlt-r  Yod  [•].  though  these  an-  coiitttined 
in  the  Holy  Nume;  nor  by  any  other  letter  or  point  in  the 
world. 

But  aftur  n«  crvalfd  this  Idea  (thU  limited  and  pxlsting-iu< 
intt-IUction  Nature,  which  the  ten  Numeratiuna,  BsraiBora  or 


746  VOBALB  ASt>  DOCIU. 

Eaya  are],  of  the  Mediam,  the  First  Man  Adas  Kaoxo;;,  He 
descended  therein,  that,  by  meaos  of  thU  Idea,  he  might  be  called 
by  the  name  TctEAGBAHMATON ;  that  created  things  might  hmn 

cognition  of  Him,  in  his  own  likeness- 

Wben  the  Infinite  God  willed  to  emit  what  were  to  flow  forth, 
He  contracted  Himself  in  the  o'ntre  of  His  light,  io  snch  manner 
that  that  most  intense  light  should  recede  to  a  certain  circnmfer- 
ence,  and  on  all  sides  apou  itself  And  this  is  the  first  contrac- 
tion, and  termed  CTTS,  TMmsum. 

Tt:np  BiK,  Adax  Ka  dh ox,  the  Prima)  or  First  Man,  is  the  first 
Azilnthic  emanant  from  the  Infinite  Light,  immitted  into  the 
eTacnated  Space,  and  from  which,  afterward,  all  the  other  degrees 
and  Bystems  had  their  beginnings.  It  is  called  the  Adam  prionto 
all  the  fint  Id  it  are  imparted  ten  spherical  namerations;  and 
thereafter  issued  forth  the  rectilinear  figare  of  a  man  in  his 
ecphirothic  decade,  as  it  were  the  diameter  of  the  said  circles;  as 
it  were  the  axis  of  these  spheres,  reaching  from  their  highest  point 
to  their  lowest;  and  from  it  depend  all  the  srstems. 

But  now,  as  the  Infinite  Light  would  be  too  excellent  and  gmt 
to  be  borne  and  endured,  except  throngh  the  medinm  of  this 
Adam  Kadmon,  its  most  Secret  Nature  prerenting  this,  its  illn- 
minating  light  had  again  to  emanate  in  streams  out  of  itselt  by 
certain  apertures,  as  it  were,  like  windows,  and  which  are  termed 
the  cars,  eyes,  nostrils,  and  mouth. 

The  light  proccfding  from  this  Adam  R^dmon  is  indeed  but 
one;  but  in  proportion  to  its  n-moteiiess  from  the  place  of  oat- 
flowing,  and  to  the  grades  of  its  descent,  it  is  more  dense. 

From  the  word  ht».,  Atsil,  to  emanate  or  flow  forth,,  comes  the 
word  nlW^■,  Atsilotr  or  Aziluth,  Emanation,  or  the  System  of 
Kmananta  When  the  primal  space  was  evacuated,  the  surround- 
ing Light  of  the  Infinite,  and  the  Light  immitted  into  the  void, 
did  not  touch  each  other;  but  the  Light  of  the  Infinite  flowed  into 
that  void  through  a  line  or  certain  slender  canal;  and  that  Light 
is  the  Emanative  and  emitting  Principle,  or  the  out-flow  and 
origin  of  Emanation:  but  the  Light  within  the  void  is  the  ema- 
nant  subordinate ;  and  the  two  cohere  only  by  means  of  the  afore- 
said line. 

Aziluth  means  specifically  and  principally  the  first  system  of 
the  four  Olaraoth  [htd^ii?],  worlds  or  systems;  which  is  thenw 
called  the  Aziluthic  World. 


BNlQUT'Or  TBB  8UK,   OR  i'BIliCE  ADEPT. 


The  ten  Sephiroth  of  the  general  AziluLbic  system  arc  ten 
NcktidoUi  or  Poiots. 

^ytt,  AsssoFU,  Asssorn,  ur  ATP.N'sopn.  is  tliu  title  of  tlio 
Caasf  or  Causes,  its  mcatiing  being  "endiess."  because  there  is  no 
limit  to  Its  lortineM,  fiml  nothing  can  cooipivhond  il.  Sflinotiinos, 
also,  iho  nutnc  is  upplk-cl  to  KimiCH,  or  the  Ckuvtn,  the  first 
pmnnation,  becanse  thiit  is  (he  Throne  of  the  Infinite,  that  is,  its 
Sttt  anil  highest  Sivt,  thun  which  nonu  ia  hlglier,  and  bei-uiise 
Aineopb  resides  and  is  concealed  therein :  hence  it  rejoiccB  in  the 
aamo  name. 

Before  that  acrthing  was,  saya  the  £i>tech  HamMeluh,  He,  of 
His  mere  wilt,  pnip<)^'<I  to  IliiniiL-ir  u>  make  worliU  . . .  but  at  that 
tiaie  there  was  no  vacant  space  fur  worlds ;  biil  all  spaeo  was  filled 
with  the  light  of  Uis  Snbstunce,  which  He  had  witli  fixed  limits 
placed  in  the  centre  of  lilm^'If.  nml  of  the  parts  whereof,  uad 
vhereiu,  Uc  vas  thcKafter  to  eS'i^ct  a  folding  together. 

What  tiicn  did  the  Lord  of  the  Will,  that  most  perfectly  five 
Agent,  do?  By  His  own  esliination,  He  mcnRnred  olT  within  His 
own  Substance  the  width  and  liuigtli  of  a  circnlar  Hpace  to  be 
made  racant.  and  whert'in  might  be  posited  the  worlds  arun-ituid; 
and  of  that  Light  which  was  included  within  the  circle  so  meaS' 
ured,  Hl'  cotnpresM'd  and  folded  over  a  certain  |iorti<iii  . .  .  and 
that  Light  Ue  lifted  higher  up,  and  so  a  place  was  U-n  unoccupied 
by  the  PrimAl  Light. 

But  yet  was  not  this  space  left  alti^ether  empty  of  that  Light ; 
for  the  vestiges  of  the  Primal  Light  still  remained  in  the  phtce 
where  ItM'lf  had  Ifecn;  and  they  did  not  rt-cetle  thi^refrom. 

Ikforo  the  Bmanutions  out-flowed,  and  created  things  were 
orcttted,  the  Supreme  Light  waa  inllnitcly  exU-iided,  ntid  filled  the 
whole  iV^ere:  nothing  w<u,  except  thai  extended  light,  called  AoR 
n'  AlSBOpn,  the  Light  of  the  non-fmitc. 

"When  it  cnmo  into  the  mtud  of  the  £xteiid'*d  to  will  to  make 
vorldi,  and  by  forth-flowing  to  utter  Emanations,  and  to  emilaa 
Light  lliu  ptTfeetion  of  His  active  [wwers,  and  of  Ills  aspects  and 
attributes,  which  was  the  impelling  cause  of  the  creation  of  worlds; 
then  that  Light,  iu  some  metutire  compre»sed,  receded  in  every 
direction  fh>m  a  particalur  central  point,  and  on  all  sides  of  it 
drew  bockj  and  so  a  certain  racuum  was  U'lt,  called  void  spae«, 
its  circumfen-'ucfl  ererywhere  equidistant  from  that  point  which 
was  exaotly  iu  the  eeuli-e  of  the  space  ...  a  certain  void  phee  and 


Ik^ 


T48  MORALS   AND   DOGMA. 

apace  left  in  Mid-In6Dite:  a  certain  "WXerfl  was  thereby  constitntedj 
wherein  Emanations  might  Be,  and  the  Created,  the  FasbioDed, 
and  the  Fabricated, 

This  world  of  the  garmenting, — this  circnlar  vacant  space,  with 
the  vestiges  of  the  withdrawn  light  of  the  Infinite  yet  remaining, 
is  the  inmost  garment,  nearest  to  hia  substance;  and  to  it  belongs 
the  name  AoR  Pesai-Al,  Light  of  the  Countenance  of  Ood. 

An  interspace  surrounds  tliis  great  circle,  established  betioeen 
the  light  of  the  very  substance,  surrounding  the  circle  on  its  out- 
side, and  the  substance  contained  within  the  circle.  This  is  called 
Splendor  Excelsus,  in  contradistinction  to  Simple  Splendor. 

This  light  "of  the  vestige  of  the  garment,"  is  said  to  be,  relar 
lively  to  that  of  the  vestige  of  tlie  substance,  like  a  point  in  the 
centre  of  a  circle.  This  light,  a  point  in  the  centre  of  the  Great 
Light,  is  called  Auir,  Ether,  or  Space. 

This  Ether  is  somewliat  more  gross  than  the  Light — not  so 
Subtle — though  not  perceptible  by  the  Senses — is  termed  the  Pri- 
mal Ether — extends  everywhere  ;  Philosophers  call  it  (he  Soul  of 
the  World. 

The  Light  so  forih-ahown  from  the  Deity,  cannot  be  said  to  be 
severed  or  diverse  from  Ilim.  "It  is  flashed  forth  from  Him,  and 
yet  nil  continues  to  be  perfect  unity  .  .  .  The  Sephiroth,  sometimes 
cniHed  tlie  I'ersoiix  of  tlu'  I'l'ity,  are  his  rags,  by  which  He  is 
enabled  mo^t  pcrfot'tly  to  manifest  Himself. 

The  IiilroduclioH  to  tlie  Book  Souar  says  : 

The  first  compression  was  effected,  in  order  that  the  Primal 
Light  might  be  npniisi'd,  and  a  space  become  vacant.  The  second 
compression  occurred  wlien  the  vestiges  of  the  removed  Light 
remaining  were  comjiressed  into  points;  and  that  compression 
WHS  effected  Ifv  means  of  the  emotion  of  joy ;  the  Deity  rejoicing, 
it  had  alreaily  been  said,  on  account  of  His  Holy  People,  there- 
after to  come  into  lieiiig ;  and  that  joy  being  vehement,  and  a 
commotion  and  exhilaration  in  the  Deity  being  caused  by  it,  so 
that  He  flowed  forth  in  His  delight;  and  of  tliis  commotion  an 
abstract  power  of  judgment  being  generated,  which  is  a  collection 
of  the  letters  generated  by  the  [loints  of  the  vestiges  of  Light  left 
witliin  the  circle.  For  He  writes  the  finite  expressions,  or  limited 
mnnifpstations  of  Tliinxolf  upon  the  Book,  in  single  letters. 

Like  as  when  water  or  fire,  it  had  been  said,  is  blown  upon  by 
the  wind,  it  is  wont  to  he  greatly  moved,  and  with   flashes  like 


KXIOHT  OP  THB  &US,  OB  PBIXCE  ADEPT. 


749 


liflitolng  to  smite  the  pvcs,  aud  gleam  and  coruscate  hitlicr  au<] 
thither,  i-yen  w  The  Infinite  was  movt-d  within  Himwlf.  and 
Blione  and  cuniKCiit«'d  lit  Ihur.  circle,  rrt>m  the  ct'iitiv  oiitwiinl  and 
again  to  the  centre:  and  that  commotion  w«  ttTm  cxhiluralion ; 
Rnd  from  that  exhihinition,  Tiirion^ly  divided  within  HiniHrir,  vna 
gt'ii'Taied  tlic  [wti/ney  of  dot^Tiiiliiiiig  iho  ra^hioitiiig  of  thi?  tellers 

or  tiiHi  cKhilantliou,  it  hwl  ol^u  liccn  »ii(l.  wui^  gL-nLTnU-)!  thr 
dt.>tprtDtniU.iuii  of  forms,  h;  which  dHerroiniition  tbo  Infinite 
dctL-rmincd  Ihem  vritliin  Him*i-lf,  as  if  by  siiyiii,^:  *' Lrt  this 
8]>hcro  be  ()io  npi'uinUHl  \Aiv*:.  wliurciu  let  ull  wui-M-i  he  or^- 
ated:" 

He,  liy  niiiiiilins  nn'l  ooriiscaliiig,  elT'wtwl  the  points,  no  Ihnt 
tlifir  Rparkltng  Hhmitd  gmili?  the  cyi-s  tike  lightning.  Tiicn  \\f 
comhinrd  divi>rsi.>ly  the  mnght  points,  until  Iri/err  were  fnxhioticd 
thcn-or.  ill  the  siniilifiidf  and  i«iii.;,'e  tif  tlmfc  wht-rt-with  THH 
BLESSED  h»d  »it  forlh  tht-  d^trrets  of  Hia  Wi-^dum. 

It  ifl  not  jtossible  to  attain  lo  nu  nndo retard ing  of  the  crcotion 
of  man.  p«pit'|)t  by  the  mTstcry  of  It>tt«rs :  tinA  in  theft'  u'tiHdit  of 
The  hirMiil*  is  nothing,  i-xtvjil  tin-  U-tlers  of  the  Aljihnhet  and 
tlieir  combitioliuns.  All  the  worlds  are  letters  and  Names;  hut 
He  who  in  tlie  Author  of  tttl,  has  nu  name. 

This  world  of  Ihe  covering  [or  _<5'«rm^»/ — vtMimmii],  [that  is, 
the  circular  racant  space,  with  th*"  vestiges  of  the  reuiov-ud  Ught 
of  The  Infinite  still  remaining  after  the  finrt  contraction  ond  com- 
pression], is  the  inmnnf  oovt^riiig.  nfttrpxl  tu  Hia  sntiiflaiic^  ;  and  to 
this  co^'cring  Monga  the  genend  name  \vr  Penial,  l.iff/it  of  tAs 
Couiittrtmnce  of  God:  hy  wbiL'h  vtc  arc  to  nndentami  the  Light  uf 
Thi^  Hubslancc 

And  aflcr  this  covering  vias  cffeotcd,  JIc  contractnl  it,  no  as  to 
lift  up  the  luwer  moiHy :  .  .  .  und  this  ia  the  tfiird  contraction ; 
and  in  thi.»  tnanner  Ite  mude  va^ranl  n  Hpiico  for  iho  worlds,  which 
had  not  the  capacity  U>  U9c  the  gn.>al  Light  of  the  covering,  tlii; 
pnd  whereof  wan  IncJd  niiil  exci-lli-nt  as  its  lieginning.  .\nd  Bo 
[Ity  dniwing  np  the  lower  half  and  half  the  K-ltera],  »re  made  the 
Mitie  and  Ftmalf,  that  ie,  the  anterior  and  posterior  adhering 
mntiwlly  to  one  anothur, 

The  vacant  apuci-en'octcd  hy  this  retractJon  is  called  Acitt  Kai>- 
itON.  the  Primal  8pack:  for  it  was  the  flrat  of  nil  Space* ;  nor 
WU8  it  allowfllih*  to  call  it  artritiff,  which  is  A  rs  Pcsi-Bau  iiie 
Light  of  th^  Coanlenancc  of  God. 


750  UORAI^   AKD   DOGMA. 

The  Tfstigea  of  the  Light  of  the  Garment  still  remained  there. 
And  this  world  of  the  garment  has  a  name  that  includes  alt  things, 
which  is  the  name  IHUH.  Before  the  world  of  the  vacant  space 
woe  created,  He  waa,  and  His  Name,  and  they  alone ;  that  is,  Aur* 
BOPH  and  His  garmenting. 

The  Emech  Hamsielech  snys  again  : 

The  lower  half  of  the  garment  [by  the  third  retraction],  waa 
left  empty  of  the  light  of  tlie  garment.  Bnt  the  vestiges  of  that 
light  remained  in  the  place  so  vacated  . . .  and  this  garment  ia 
called  Shekisah,  God  in-dwelling;  that  is,  the  place  where  rr 
Yod  He,  of  the  anterior  [or  male],  and  m  Var  He,  of  the  poste- 
rior [or  female],  combinations  of  letters  dwelt. 

This  vacant  space  was  eqnare,  and  is  called  the  Primal  Space; 
and  in  Eabalah  it  ia  called  Auira  KadniaJi,  or  Rasimu  ^t7aA,The 
Primal  Space,  or  The  Sublime  Vestige.  It  is  the  vestige  of  the 
Light  of  the  Garment,  with  which  is  intermingled  somewhat  of 
the  vestige  of  the  Very  Substance.  It  is  called  Primal  Ether,  bnt 
not  void  Spaca  .  .  The  Light  of  the  Vestige  still  remains  in  the 
place  it  occnpied,  and  adheres  there,  like  somewhat  spiritual,  of 
extreme  tenuity. 

In  this  Ether  are  two  Lights;  that  is,  the  Light  of  the  Sub- 
stance, which  waa  taken  away,  and  that  of  the  Garment.  There 
is  a  vast  difference  between  the  two:  for  that  of  the  Vestige  of  tlie 
Garment  is,  rL'latively  to  that  of  the  Vestige  of  t!ie  Snbstaiiee,  like 
a  jjoiiti  ill  the  centre  of  a  circle.  And  as  the  only  appropriate 
name  for  the  Light  of  the  Yosfige  of  Ainsopli  is  Aur,  Liffht, 
therefore  the  Light  of  the  Vestige  of  the  Garment  eonld  not  be 
called  by  that  name ;  and  so  we  term  it  a  point,  that  is,  Yod  ['  or 
■>],  which  is  that  point  in  the  centre  of  Light .  . .  and  this  Light, 
a  point  in  the  centre  of  the  Great  Light,  is  called  Auir,  Ether,  or 
S|)acc, 

This  Ether  is  somewhat  more  gross  than  The  Light ....  not  so 
subtle,  though  not  perceptible  by  the  senses  ■  .  .  is  termed  the  Pri- 
mal Ether  ...  extends  everywhere  ;  whence  the  Philosoiihera  call 
it  The  Soul  of  the  World.  . ,  Light  is  visible,  though  not  percep- 
tible.    This  Ether  is  lieilhcr  perceptible  nor  visible. 

The  Introduction  to  the  Book  Sohar  continues,  in  tlie  Section 
of  the  Letter  Yod,  etc.: 

Worlds  conid  not  be  framed  in  this  Primal  Ether,  on  acconnt 
of  its  extreme  tenuity  and  the  excess  of  Light;  and  also  because 


KNIGIIT   OP  TDK  SUW,  OR  PEIWCB  ADEPT. 


731 


in  it  rfmnini^d  the  rital  Spiril:  of  the  Vcstign  of  tho  Light  Ain< 
•oph.  And  that  of  th«  Vesligc  of  tho  Light  of  tlie  Gnnncnt ; 
vheivhT  «uoh  maiiirestfltion  was  prevented. 

Wherefore  IIk  direcU-tl  tlie  letter  Y*>d,  «inoe  it  was  not  an  bril- 
liant as  Iho  rrimal  Ether,  to  descend,  snd  take  to  itwif  the  light 
rcmuining  in  tlie  Primal  Kther,  and  return  aIjovo.  with  that  Yes- 
ligc  which  so  impodoil  the  nianitVetatioit ;  vhich  Yckl  did. 

Itdoseondcd  Ittlow  fire  liuie^,  to  remove  the  rit«l  Spirit  of  the 
ffslijre  nf  Uie  Light  Ainsuph;  and  Ihp  Veslig*"  of  the  Light  and 
vital  Spirit  of  the  fiarment  fvam  the  Sphere  of  Splendor,  so  as  to 
iiwke  of  it  Adah,  called  Kadmon.  And  liy  Ha  relurii,  iiianifcj' 
tatioTi  is  cffcct«-d  in  the  space  below,  and  a  Vestige  of  the  Snblinie 
Bi'illidiicv  ,r<:t  remaiuB  there,  existing  a«  n  SplR-ncal  Shape,  and 
termed  in  tho  Sohar  sitnplv  Tekirn,  that  is.  Splendor;  and  it  ifl 
etylcd  The  First  Matter. ...  it  being,  as  it  werv.-,  rapor.  and.  as  it 
were,  gnioke.  And  as  smoke  is  forinU'««,  not  oouipmlii-udod  tinder 
any  flxed  definite  fomi,  ao  this  Sphere  is  a  formless  8omewbut> 
einc«  it  seems  to  be  somewhat  that  is  spherical,  and  yet  is  not 
Uaiilcd. 

The  letter  Y'>d,  while  adhering  to  the  Shekiiiah.  had  adhering 
to  Himself  the  Light  of  the  Shckinah.  Ihongh  his  light  was  not 
so  great  aa  Ihut  of  the  Shekinnh.  But  when  he  dotiCended,  he  left 
thut  light  of  Ilia  own  bclon',  and  the  Splendor  ooiiMsted  of  it 
After  which  there  was  left  in  Yod  only  a  vc8tig«  of  that  light, 
ioasniucli  m  he  ouuld  not  re-osccnd  lo  the  Shekiuah  and  iidlieR-  to 
it.  Wherefore  The  Holy  and  Bkased  directed  the  letter  He  [n, 
the  female  letter],  to  oomniiinicntc  to  Yod  of  her  Light ;  and  sent 
him  forth,  to  descend  and  ahaiie  ivith  IM  light  in  the  Splendor 
aforesiid. . .  and  when  ho  rc-descfiiided  into  the  Sphcn>  of  Splen- 
dor, be  diffused  abroad  In  II  the  Light  communicated  to  him  by 
tiic  letter  He. 

And  when  he  u^in  ascended  he  kft  behind  him  the  productive 
light  of  the  letter  He,  and  thereof  was  eonBtitntt>d  another  Sphere, 
wilhia  the  Sphere  of  Splendor ;  which  ienstr  Sphere  is  termed  in 
the  Sohar  Ketber  Aiuh.  Cohosa  Summa,  Tfie  Stiprone  Crown. 
and  also  ArtKA  de  Atikim,  Jw/rVyKiis  Anti'jt/unt,  Thf  Ancimt 
o/Aitn*iiU,anii  oven  AiUT  H*  AiLn.  Cati*a  Causarum,  Ike  Cauat 
of  Panxts.  But  the  Crown  is  very  far  smaller  than  the  Sphere  of 
Splendor,  so  that  within  the  latter  an  immeuen  nnoocupied  place 
and  «pac«  is  still  letl. 

48 


t6S 


XOBALS  AHD  OOOHA. 


The  Beth  ALoniit  «ija : 

Before  the  InHiiile  God,  the  Supreme  and  First  Got 
objectivcW  witliin  Iliiuscir  a  {mrticalnr  conception,  tlHinit<^, 
H«d,  and  the  object  of  inMleorion,  nnd  gave  form  and  filmpe  toan 
intoUoctunl  eonccptHic  and  inin^f,  Hb  wm  aloDe,  ooiii)Minio)ih»' 
without  form  or  similittid*^'.  iictcrlv  without  Ideal  or  Figure..  U 
18  forhiddcu  To  tn»kf  <if  Uiin  tiny  fignre  wtiutt-rur,  hj  any  tc 
in  the  world,  nt-ither  bj  the  lett*T  lie  nor  b;r  the  letter  Y6d,i 
by  anj  olher  letti-r  or  point  in  tlie  world. 

But  after  Ht>  had  furnii'd  t)iiu  Idea,  the  pBrticular  oonocftii 
limiU-d  and  iiitelligitilt?,  which  tlm  Tuii  \nnifmtJonti  ore,  ofthf 
medium  of  truii^mi^iuu,  Achiin  Eudmon.  iht*  Primal  or  Snpno^^ 
Mad,  He  hy  that  tnodiuin  disctiided,  and  may.  Ijirough  (hat  Id^^| 
be  called  by  the  nnnKi  IlirH.aiid  so  cri'attd  tilings  havcro^iuuilV  ' 
of  nim,  by  means  of  Ilil  proper  likences. 

Wo  nnlo  him  who  makes  God  to  holikennto  any  mode  nrall 
bntp  whatever,  evt^n  vivtv  it  to  one  nf  Hi?  own  ;  and  slill  mnn-  i 
he  make  him  like  unto  the  Sons  of  Men.  whose  elentenU 
carthliTi  and  eo  are  consumed  and  perish! 

There  c<ui  Ijc  no  comxplion  liad  of  Ilim,  exc<'pt  in  so  far  ai 
nanireuts  himself,  in  excrciMng  dominion  by  and  throiigbi 
atlribul«  . . .  Abstracted  from  tbis>  there  can  lie  nn  attribntc,  i 
eoption.  or  ideal  of  !lim.     lie  is  eomparable  only  to  thefts, I 
ing  some  grcai  ruservuir,  its   bed   in    the  earth,   for  eiiwi|itt" 
wherein  it  tashious  for  ilaclf  a  oertiun  ooDcavily,  so  that  tbtfilT 
wo  may  begin  to  compute  tlie  dimensions  of  the  Si-a  ilKlf. 

Por  example,  th«  Sprinf;  and  Sonroe  of  the  Oceun  is  a  (ome«l*b 
which  is  rm«.     If  from  Uiis  Source  or  Bprinfr  there  lAiaea  fiirlli : 
eertain  fountain,  proportioned  to  the  »puce  orcii)>i(-iI  Ki    '■ 
thai  homisphi'rinal  rcsurvoir.  audi  ae  is  the  loiter  Y<'>i., 
Source  or  Spring  is  the  liret  somewhut,  and  the  fountain  that 
forth  ttom  it  is  the  eccond.   Then  let  th«re  be  made  a  gn*i 
Tofr,  oa  byexoaTatinn,a&d  let  this  be  culled  the  Ocean,  and  *e! 
the  third  thing,  a  Teasel  [Fair].     Now  let  this  gn-at  tvmmi: 
^divided  into  «even  beds  of  rirors.  that  is.  into  wven  oUung 
Toirs,  80  that  from  Ihta  ocean  the  waiters  may  How  forth  in  <" 
riven;  and  the  Source,  Pountaio,  and  Ooeaa  thu  cultt  ''*  " 
all. 

Tho  Cttu»p  of  Conaea   made  ten  NumoniLions,  and  ralkd  tk* 
fionrcff  or  Spriag  Ketheb,  Corona,  the  Crown.  In  which  llK  >**j 


KKIQBT  or  TUB  &VS,   OS   PRIKCK   ADBPT. 


7i3 


of  oirciilikrity  is  involt'ed,  for  there  is  no  etui  to  tiie  out>da»  or 
Iiigllt ;  Rud  thcr(>rori>  lie  called  this,  like  HiniHelf,  enf/teiai ;  tor  tti  is 
alsu,  like  Him,  liati  nu  similitude  or  Roiilignratiuii.  aorlmtli  itaiiy 
TrttM'l  or  ix-ci'jttHciL'  wh<-j'«.-iD  it  may  be  coiiUiinud,  or  bv  mt-sas 
wbvn-uf  uiiy  {K>e)!ibli:  wgitixiuicc  cim  K-  liid  uf  il. 

AHkt  thuB  ft>rmiiig  the  Civwu,  lie  cuuslitutc-d  u  ccrlaiu  emalW 
ivo'-ptttolL-,  the  Ic-tttT  Vud,  and  lilkd  it  from  Diat  «our«4;  luid  tliiu 
iei^llfd  "T)ie  Foinimin  ;;iuhi[ig  uilb  Wisdom,"  usd,  nuuiiri'StM 
in  tiiiA.  lie  niiUed  [lim^t^lf  UTi&e,  and  tbe  vusul  Ha  called  Uakk- 

Then  He  also  constituted  a  great  reservoir,  which  He  callfd  tbc 
Ocean;  imd  to  it  He  gave  the  nw»e  of  Hin'aii,  Underatanding. 
InteltigeHtia.  la  this  lie  cbaracccriftid  ilinificir  as  Intellipeat  or 
CflNfMiwr,  UK  U  ind«'4  tho  Absolnk-ly  Wise  and  Intelligent,  bol 
Hiikonuh  is  not  AbMtUik-  Wiiidoiu  of  ilsti'H',  bu/  is  teita  hy  maafu 
Hf  Hiuah,  wbo  tills  Uiiiisclf  from  it,  and  if  thi«  uippl;  ««re  (akeii 

jifVoiD  it,  would  be  dry  «tiij  uoiiitHligciiL 

And  tlicn'u[K>n  sf  ¥en  precioua  vessels  Ix-come,  to  which  aiv  given 
Ihc  following  uames:  Gedui-AII,  MagnifteeHct  or  Benignitjf  [or 

'Kjhai^Uo,  i/trcy];  Gebuuau,  Auattrity,  Hxgor  or  StverUg ; 
TEpflARimr,  li'Mtil^:  NersiiiH,  Victory;  Hud,  Olory;  Yesod, 
Fuundalian  or  BaHig ;    and  3(aj..vkotu,  /fu/e.  Reign,  RoyaUt/, 

\  JJominion  or  Powtr.  And  in  GuDULAil  He  took  the  charactisr  of 
nrral  iu\A  lifHhjnant  :  in  GEBLfRAH.  of  fttincrs;  in  Teph.iriitii,  of 
lienvU/ttl;  ia  a  t:TSAKn,a{  Ocercumnrt :  iu  H6d,  of  oca  Ulohi- 
oce  Ai-rnoB ;  in  VesOD,  ofJuH,  bv  Yuaod  ull  vtweU  and  worlds 

[Iwiiig  upbotd;  aadiniJAi.AJi.i/nt  He  applied  to  Himself  the  title 
of  King. 

'TlmM  niuju-rations  or  Sephiroth  uie  bold  ia  tbe  Eahala  to  hare 

'lK«n  originally  eontiiinctl  ia  each  other  :  that,  is,  Epther  cnntainod 

I  ihc  nine  others,   Ilakrmab  r-onUiinixl  Binuh,  and  Hinah  containeil 

'  ihc  eoTt-fi  lafit. 

For  ail  things,  says  the  commcntury  of  Itabbi  Jizchak  Lorja, 
is  A  certain  mott  ablxtis^'  manner,  con^ift  or  reiiidc-  and  tire  oon- 

,  tiiined  in  Biimh,  and  it  proJ4>ct«  them,  and  tiends  them  donmward. 
fepof^irs  by  s[)ociii8,  into  tlic  ^nvt'ml  irorlds  of  Rmatiat.ion,  Creation. 
FonnutioQ.aud  Fabriaalion;  all  whereof  arc  derin^  from  what  arc* 
above  them,  and  are  termed   their  ant-flovinga;   for,  from   Ui« 

LjMtcnoy  which  waa  their  ekata  thcrc^  Uicj  dcDcvnd  into  aoiiul- 


794  XOBALS  AND  DOQKA. 

Tbe  IsTBODCCTios  Bays : 

It  is  said  in  many  places  in  tbe  Sohar,  that  all  thinga  tliat 
emanate  or  are  created  bare  their  root  above.  Hence  also  tbe  Ten 
Sephiruth  have  their  root  above,  in  the  world  of  the  garment,  with 
tbe  very  Substance  of  Him.  And  AINSOPH  had  fall  consciouanca 
and  appreciation,  prior  to  their  actual  existence,  of  all  the  Ontdes 
and  Impersonations  contained  nnmanifestfid  within  Himself,  with 
Tf^pird  to  the  essence  of  each,  and  its  domination  then  •  in 
poteacv  ,  ,  .  When  He  came  to  the  Sepbirab  of  the  Impersonation 
Malakotb,  which  He  then  contained  hidden  within  Himself,  He 
uoucluded  within  Himself  that  therein  worlds  should  be  framed; 
^uc«  the  scale  of  the  nine  6rat  Sepbiroth  was  so  constituted,  that 
it  was  neither  tit  nor  necessary  for  worlds  to  be  framed  from  them  ; 
for  all  tbe  attributes  of  these  nine  Superior  Sephiroth  could  be 
atisigued  to  Hinuelf,  even  if  He  shonld  never  operate  outwardly; 
hut  Malakoch.  which  is  Empire  or  Dominion,  could  not  he  attributed 
to  Him.  unless  He  ruled  over  other  Existences;  whence  from 
tho  point  Halakoth  He  prodnced  all  the  worlds  into  sctu* 
ality. 

These  circlei$  aie  ten  in  nnmber.  Originated  by  points,  they 
expanded  in  circular  shape.  Ten  Circles,  nnder  the  mystery  of 
tho  ii'u  St.'phin>th,  and  between  tbem  ten  Spaces;  whence  it  ap- 
pi-ars  thac  the  splun'  of  Splendor  is  in  the  centre  of  the  space 
Utitakoth  yf  tho  First  Occult  Adam. 

'I'lu-  First  Adam,  in  the  ten  circles  above  the  Splendor,  is  called 
tlu'  b'ii-st  occuli  Adam;  and  in  each  of  these  spaces  are  formed 
uianv  thousand  worlds.  The  first  Adam  is  involved  in  the  Primal 
Kthi-r,  and  is  the  analogue  of  tbe  world  BJnah. 

.\,>j;tiiu  the  lutrviduction  repeats  the  first  and  second  descent  of 
YM  into  the  vacated  space,  to  make  the  light  there  less  great  and 
Hubtilf;  thi-  constitution  of  the  Tehiru,  Splendor,  from  the  light 
U-ll  Ivhind  there  hy  him  ;  the  communication  of  Liglit  to  liim  by 
iht'  ft  until'  letter  lie ;  the  emission  by  him  of  that  Light,  within  the 
mibi'it'  of  splendor;  and  the  formation  thereof,  within  the  sphere, 
"  I'f  a  I'ortaiu  sphere  called  the  Supreme  Crown,"  Corona  Summa, 
Kh'i'UKK,  "wherein  were  contained,  in  potence,  all  the  remaining 
N  nuK-ra lions,  so  that  they  were  not  distinguishable  from  it  Pre- 
oiaoly  us  in  man  exist  the  four  elements,  in  potence  specifically 
iindiatiuguishrtble,  so  in  this  Corona  were  in  potence  all  the  ten 
Numerations,  specifically  undistinguisbable."     This  Crown,  it  ii 


KNIGHT  OP  THE  SUV,   OB  PRINCE   ilDHrT. 


7ft5 


jiddi'd,  was  call^,  after  the  n>stora(ioD,  Th«  Cause  of  Oaases,  and 
tlie  Ancivnt  of  the  Ancicntii. 

TiiP  point,  Kctbcr,  lulds  iho  Introduction,  was  the  a^rcgiitu  of 
all  Mic  IV-n  . . .  when  it  lirsL  tmunalcil,  it  con^i:ilctl  of  all  the  Ten  ; 
ftad  the  Light  which  «xt«ndod  from  the  KiuunAtivc  Principle 
einiiiltanoongtv  flowed  inio  it;  nod  bohold  the  two  Uttivtrsals 
[liiat  is^  the  'Uaitit'S  oat  of  which  maDifoliiness  flows  ;  a$r  for  ci- 
i  auipK^  the  idea,  witliin  the  Deity,  of  Humanitr  ae  a  tlDil,  out  of 
which  the  iiidividnals  were  lo  flow],  the  Vessel  or  B<?ci?ptaclfi  con- 
tainiug  this  immitted  Liglit,  nud  the  Light  It^ctf  nithin  iU  Aad 
ihU  Lt'ffhi  is  th«  SubtUmce  of  the  point  Ketker;  for  t&e  Will  0/ 
Qo4  is  the  Soul  of  ail  thi»{/s  that  are. 

The  Aiui^piiic-  Light,  it  had  said,  was  infinite  in  every  din-o- 
tiou,  nud  without  t-ud  or  limit.  To  prevent  it  from  flowing  into 
and  r.-ri1liiig  tlit*  c| nasi- vacant  space,  occu]iied  by  ati  infiiiilL'ly  k'gs 
Splendor,  a  partition  bi-twvi:n  tlie  grcutcr  (md  li-sstr  Bpk-uilor 
VOA  ncoeaaary;  and  this  purtitioa^  the  boundary  of  tliv  Ephviv  of 
8pVn<Jor,  and  a  Ukc  one  hounding  the  sjilicrL-  Kt-lher,  were  callrd 
Vtiitls  or  lifceptackt,  ccnlaimag,  including,  aud  enclosing  withiu 
itivni»dvM  the  light  of  the  sphere  Imagine  a  sea  of  pi-llucid 
wal^r,  nnd  in  tho  centre  of  it  a  Fphericiil  mses  of  denser  and 
darker  water.  The  outer  eurface  of  this  spht-rc,  or  iU  limits  every 
w&y,  is  the  TcKjctl  containing  it.  The  Kshalnh  regnrds  the  veesela 
"m  by  their  nature  eumtwhiit  upoqae,  and  not  eo  splendid  as  thu 
light  they  encloee." 

Th«  coutainod  Light  is  the  Soul  of  the  vc■t«o]^  and  is  actiTo  in 
tliein.  tikf  the  HuniHii  Soul  in  the  huinau  body.  The  Light  of 
tlje  EmaiiaLivo  IMneipU-  [Aintopli]  inhera  in  the  vessuls,  as  their 
Iiffe,  internal  Light,  and  iSoul. . .  Ki^thcr  emnnuttid,  with  its  Very 
&ub8tanc'^  at  the  same  time  as  Substance  and  Vessel,  in  lilcL<  nmn- 
ncr  ua  tin.-  Ilamu  ia  auncxt-d  to  the  live  coal,  and  us  the  Soul  per- 
TAdeSf  and  is  within,  the  body.  Alt  (h«  ^uoieratiouB  Her«  poteo- 
tialty  COD  tallied  in  it 

And  this  poti-ntiulity  is  tbas  explained:  When  a  wotnan  oon- 
oeivev,  a  Soul  is  immrdiately  ecnt  into  the  embiyo  which  ia  to 
become  the  inf:iiit,  in  which  f!otit  aru  then,  potviilialty,  all  the 
mcmtiLTS  Hiul  veins  of  thi.-  body,  which  afterward,  from  that  po- 
tency of  thi!  Soal,  become  in  Die  liiimau  body  of  Utc  child  to  be 
born. 

Thf'it  the  wisdom  of  God  cotnntaDdcd  that  these  Kuraemtions, 


79S  KOBAU  ASD  D0«KA. 

^otentisll;  in  Keth«r,  ihouM  be  ptodoced  from  potentiality  into 
actuality,  in  order  that  worlds  might  coiisist;  and  Hb  directed 
Yod  again  to  descend,  and  to  enter  into  and  shine  within  Ketber, 
and  then  to  re-aecend :  which  vaa  bo  done.  From  which  illnmina* 
tion  and  re-aecension,  all  the  other  nnmerationB,  potentially  in 
Eetber,  were  manifested  and  diaclosed ;  but  they  continued  still 
Qompacted  together,  remaining  within  Eether  in  a  circle. 

When  God  willed  to  prodnce  the  other  emanations  or  namei»- 
tions  from  Eether,  it  is  added,  He  sent  YOd  down  again,  to  the 
npper  part  of  Eether,  one-half  of  him  to  remain  without  and  one- 
half  to  penetrate  within  the  sphere  of  Eether.  Then-Hs  Bent  tft« 
letter  Vav  into  the  Splendor,  to  poor  out  Hb  light  on  Yod :  and 
thne, — 

Yod  received  light  from  Vav,  and  thereby  so  directed  hia  oons- 
tenance  that  it  should  illuminate  and  confer  exceeding  greitt 
energy  on  Hakuniah,  which  yet  remained  in  Eether;  ao  giving  it 
the  faculty  to  proceed  forth  therefrom ;  and  that  it  might  OoUecrt 
xnd  contain  within  itself,  and  there  reveal,  all  the  other  eight 
numerations,  until  that  time  in  Eether. 

The  sphere  of  Eether  opened,  and  thereout  issned  Hakemah,  tb 
remain  below  Eether,  containing  in  itself  all  the  other  numeration! 

By  a  similar  process,  Binah,  illuminated  within  Hakemah  by  & 
riecond  Yod,  "  issued  forth  out  of  Hakemah,  having  within  itaelf 
the  Seven  lower  Numerations." 

And  since  the  vessel  of  Binah  was  excellent,  and  coruscated 
With  raya  of  the  color  of  sapphire,  and  was  ao  nearly  of  the  same 
Oolor  as  the  vessel  of  Hakemah  that  there  was  scarcely  any  dififer- 
ance  between  tliem,  hence  it  would  not  quietly  remain  below 
Hakemah,  but  rose,  and  placed  itself  on  his  left  side. 

And  because  the  light  from  above  profusely  flowed  into  and 
accumulated  in  the  vesael  of  Hakemah,  to  so  great  an  extent  that 
it  overflowed,  and  escaped,  Coruscating,  outside  of  that  vessel,  and, 
flowing  off  to  the  left,  communicated  potency  and  increase  to  the 
fessel  of  Binah  ....  For  Binah  is  female 

Binah,  therefore,  by  means  of  this  energy  that  Sowed  into  it 
from  the  left  side  of  Hakemah,  by  virtue  of  the  second  Yod,  came 
to  possess  such  virtue  and  potency,  as  to  project  beyond  itself  the 
Seven  remaining  vessels  contained  within  itself,  and  so  emitted 
them  all,  continuously,  one  after  the  other  ...  all  connected  and 
linked  one  with  the  other,  like  the  links  of  a  chain. 


KXIQHT   Oir  TUB  BUN,   OS    l>BINCB    ADEPT. 


757 


Tbre«  i>oint3  first  cnmiiatcd,  one  and^r  the  other;  Kttb«r, 
Hakcmikh,  and  Bituih;  untl,  so  far,  there  was  no  copulalJon.  Uat 
ifUTwanl  the  pueiitioiis  of  Uskemuh  and  Uinah  chnnj^ed,  au  that 
^eJ  were  side  hy  cide,  Kcther  ri'tnitinii]};  ubore  them;  nnd  ttien 
Coujunctioti  of  ihc  Mule  and  Femiile,  Ada  uiid  luUA,  Father  und 
Hfoiker,  iLs  points. 

IIk,  from  wlium  ull  cmxinatcd,  cn-atcd  Aditm  Kailmon,  cotiiiat- 
In^  of  all  the  worlds,  so  tliat  la  bitn  should  lie  SMtucwhat  from 
those  a1>oTp,  nnd  somcwliat  from  thoM  b^low.  Honcv  iii  Ilitn  u-as 
Nbpuescu  [Psvcui^  aninui  irifima,  tfao  lowest  spiritual  part  of 
msD,  Sout],  from  llie  world  A»tAii,.  wliicb  is  one  Ivttvr  /fe  of  tb« 
retragrauinuitou ;  Ri'acu  [Spikitlts,  iininm  media,  tbo  u^xt  liigbdr 
)irittial  pnrt,  or  Sjn'riiJ,  from  the  world  Ykkibar.  wbicb  is  iha 
^av  of  the  Tetragrammuton ;  Ni»i(;iiam\u  [the  hi^licdt  BpiritiiaJ 
p&rt,  mena  or  auinta  superior],  froiu  Ibo  world  Bbiaii,  wliiob  b 
the  other  Utter  He;  aad  Ne8CHa.uaii  Liuii:tH;UAUAii,  from  th9 
world  Atsiluth,  wliieh  is  the  You  of  the  Tetiii^fr^imiiiatoK. 

And  thew  letters  [the  Sephiiuth'J  were  changed  from  the  sphop- 

2al  form  into  the  form  of  a  [wrson,  the  «rmb<.»l  of  which  pcrvwu  !• 

IB  IUlakck,  it  being  .Vak  and  /Vniafat .  .  .  Hitkoniuh  on  onu 

ide,  Binah  on  thu  othi<r,  nnd  Kcther  ovnr  tbciii :  and  so  Ovdululi 

>n  One  side,  Goburah  on  the  other,  und  Tupharotli  nudor  them. 

The  Book  Omschim  mys  :  Some  hold  thiit  the  t«D  Sephiroth 
mcceeded  one  another  in  ton  dt-'grt-^-a,  one  above  the  utbor,  in 
Rgolar  grMlutiuu,  one  connected  with  the  olhrr  in  n  dii-oot  line, 
from  the  bighettt  to  the  lowest.  Others  hold  that  the;  issued  forth 
tbn-t*  line:!,  pai-ulli-l  with  each  other,  one  on  ibv  right  hand,  on<t 
tbo  k-fu  and  unc  iu  the  luiddlu :  eo  tbut,  U-giiiuin<;  with  the 
ki{;hKiit  and  going  down  to  Lhu  lowi-st,  Uuk«nia)i,  KhiiM^d  [or  (Jed* 
ultthj,  and  J^elsuch  oru  one  ovvr  thv  other,  iu  a  purpviidicnlnr  liuv. 
the  rif;ht  band;  Uinab,  tieburah,  nnd  lUA  on  th«  Ivit;  and 
Lstbor,  Tepbareth,  V«sod,  and  Malokoth  in  thr<  middle  :  and  manjp 
bold  that  ikll  the  ten  nibsist  in  cirdve,  ouo  witliiii  the  other,  lUid 
U  bomocotitric. 

Itisolaoto  be  nottid,  that  ttto  Sc^phirotbic  tabhs  cvntaiit  sUU 

UDother  numerAtioa,  sometimes  called  abo  a  Sephirali,  wliicb  ja 

i^cullcd  Dautb,  cognition.    It  U  iu  the  middltf,  bvlow  Uakumub  and 

Mnab,  uind  is  thv  n.>eult  of  tba  ooujuDolion  of  tho»«  two. 

Tu  Aduu  KadmoD,  the  Idea  of  the  UoivvrMv  ihvi  Uabalah  asbigna 

buinuu  form.    Iu  this,  KeUier  ia  the  cnuiiitin,  HakemaU  aud 


.^9L 


758  H0BA.L8  AND  DOOUA. 

Binah  the  two  lobes  of  the  brain,  Gednlah  and  Gebnrali  the  two 
arme,  Tephareth  the  trunk,  Netsacb  and  Hod  the  thighs,  Yesod 
the  male  organ,  and  Malkuth  the  female  organ,  of  generation. 

Yod  is  Hakemah,  and  He  Binah ;  Vav  is  Tephareth,  and  the 
last  He,  Malkuth. 

The  whole,  say  the  Books  Myaterii  or  of  OccuUaiion,  is  thus 
Bumraed  up:  The  intention  of  God  The  Blessed  waa  to  form 
Impersonations,  in  order  to  diminisli  the  Light  Wherefore  He 
constituted,  in  Macroprosopos,  Adam  Kadmon,  or  Arik  Anpiu, 
three  Heads.  The  first  is  cailed,  "  The  Head  whereof  is  no  cogni- 
tion;" the  second,  "The  Head  of  that  which  is  non-existent;'" 
and  the  third,  "The  Very  Head  of  Macroprosopos;"  and  these 
three  are  Corona,  Sapientia,  and  InformntiOf  Kether,  Hakemah^ 
and  Binah,  existent  in  the  Corona  of  the  World  of  Emanation,  or 
in  Macroprosopos;  and  these  three  are  called  in  the  Sohar  A71EA 
Kadischa,  Senex  Sanctit^simut,  The  Moat  Holy  Ancient  But  the 
Seven  inferior  Boyalties  of  tlie  first  Adam  ate  called  "  The  Ancient 
of  Days  ; "  and  this  Ancient  of  Days  is  the  internal  part^  or  Sonl, 
of  Macroprosopos. 

The  human  mind  has  never  struggled  harder  to  understand  and 
explain  to  itself  the  process  of  creation,  and  of  Divine  manifesta- 
tion, and  al  the  aame  time  lo  conceal  its  thoughts  from  all  but  tlie 
initiated,  than  in  the  Kabuliih,  Hence,  much  of  it  seems  at  first 
like  jargon.  Macroprosopos  or  Adiim  Kadmon  is,  we  have  said, 
the  idea  or  intellectual  aggregate  of  the  whole  Universe,  included 
and  contained  unevolved  in  the  manifested  Deity,  Himself  yet 
contained  un manifested  in  the  Absolute.  The  Head,  Kether, 
"  whereof  is  no  cognition,"  is  the  Will  of  the  Deity,  or  the  Deity 
as  Will.  Ilakeniah,  the  head  "of  tliat  which  is  non-existent,"  is 
the  Generative  Power  of  begettiug  or  producing  Thought;  yet 
in  the  Deity,  not  in  action,  and  therefore  non-existent.  Binah, 
"the  very  or  actual  head  "  of  Macroprosopos,  is  the  productive 
intellectual  capacity,  which,  impregnated  by  Hakemah,  is  to  produce 
the  Thought.  This  Thought  is  Daath;  or  rather,  the  result  is 
Intellection,  Thinking;  the  Unity,  of  which  Thoughts  are  the 
manifold  outflowings. 

This  may  be  illustrated  by  a  comparison.  Pain,  in  the  human 
being,  is  a  feeling  or  sensation.  It  must  be  produced.  To  produce 
it  there  must  be,  not  only  the  capacity  to  produce  it,  in  the  nerves, 
but  also  the  power  of  generating  it  by  means  of  that  capacity. 


'      an 

m 


18  generative  Potror,  thf  Patusirc  CupaeitT  which  produces,  and 
e  pain  produtK-d,  urc  like  Hahcmah,  Dittah,  tiud  D,uth. 
The  four  Worlds  or  IJDivcrails,  ABilnlh,  Uriah,  Yctzimli,  and 
Asiuh,  or  Kniftusiion,  Crp»tion,  Formation,  nnd  FalinciUiuii,  are 
aiicilher  entgina  of  th^  Ktibalub.  The  three  first  are  wholly  mihin 
the  Deity.  The  first  is  the  Uaircrse,  as  it  exists  potentially  in  the 
Peitr,  di-l^rmiiiedund  imagined,  but  EUTet  whollTfomileds  uiid  ud* 
dcTcIniH'd.eicept  eoTAr  &a  it  is  oontAiited  in  nis  Smanattons.  The 
nd  is  the  TJnivM^e  in  idea,  distinct  irittiin  the  Dtity,  bat  sot 
veatfid  with  forms;  u  simple  unity.  The  third  ia  tho  Bamu  Uni- 
rsoiu  poloacG  iii  thv  Doily,  niiiiiuiiif«stcd,  but  invested  with  forms, 
the  ideu  developi'd  into  maitiruiductia  mid  individuality,  and  sne- 
ion  of  specios  and  individuals;  aud  tbf  fourth  is  tiie  putcnti- 
allty  hcconie  tho  Acliiality,  the  TJuiTer^-'  fubricated.  and  csisdiig 
it  exists  for  03. 

The  Sephiptfth,  says  tho  Porta  Coiierum,  by  the  ■virtne  of  their 
Inliiiitc  Kmaiiabor,  who  uses  them  as  a  n-orkninn  ti!K>8  hia  tools, 
and  wba  optTutes  with  and  through  them,  an<  the  cause  of  exist- 
co  of  e%'erything  creafed.  fomiL-d,  and  fiuhioned,  employing  in 
iftir  prodnctiou  certain  media.  But  these  same  firpfiiroffi,  Ppmous 
and  Lights,  arv  not  crcuturcB  per  na,  but  itieaa,  tmd  Jiays  of  TuK 
FtsiTE,  vhich,  by  diffi'reat  gradatious,  eo  dcsccmd  from  the 
prcme  Souroe  aa  still  not  to  bo  severed  from  It;  hut  It,  through 
em,  is  extt'nded  to  the  production  and  goveramcut  of  all  Entl- 
and  i«  tlie  Single  tind  Perfect  UnlTereal  Cause  of  All,  though 
becoming  (Icturminate  for  tliis  or  the  i>ther  operation,  lb  rutigh  this 
or  that  iSepbiroth  or  l^[aI>B. 

Uod  produced  all   things  by  Tils  Intellect  and  Will  and  freti 
i«terminattoii.    Uc  willed  to  produce  them  by  the  media^tioa  of 

is  Sephimth,  and  IVru>nB by  which  He  is  eiublod  mosl- 

fectly  lo  niuiiifest  Himself;  and  that  Iho  more  perfectlv,  by 
producing  the  causes  themselves,  and  the  Causes  of  Causes,  and 
t  meri'Iy  tht-  vih-r  effi'di 

God  jinidnonl,  in  the  first  Oiiginato,  ail  the  reraaining  causates. 
For,  as  Ue  liimsolf  ia  most  simply  One,  and  frooi  One  Simple 
Being  One  only  can  (otmodiattfly  proceed,  bene*  it  leeulta  that 
from  tlie  frlret  Supreme  InfiQit«  Unity  flowed  forth  at  tlie  sumo 
time  All  and  One.  One,  that  is,  in  go  fur  as  flowing  ttom  the  Must 
Simple  Unity,  and  being  like  unto  U;  bnt  also  All,  in  so  fur  as, 
I'puriiag  tVom  that  perfect  SingUiiesA  which  can  be  incaAurcd  by 


J 


760 


UO&ALS  JkXD   DOOUA. 


no  oUier  Singlc-ness,  it  beoamc.  to  a  certAiQ   extent,  nuiifold, 
though  etill  Absoluto  uud  PorfvcU 

Emiitiiition,  says  the  earae,  ii  tb«  Rvsiilting  diapkyed  llnoa  Uie 
tJonigiilUDg,  tUu  Fiuite  ttom  the-  lufiiiUc,  iLi;  >IuaifoM  and  Osn- 
posite  fh>m  the  Perfect  Single  aud  Simple,  I\>t«Dliality  fnini  iktt 
which  is  Infinite  Power  and  Act,  the  inohilL-  rrom  ibat  which  b 
pereiii}i{tllj  permaueut,;  mid  ilic^refore  in  a  luoro  imperfect 
dirniniabed  mode  thaa  Ilia  Intinite  PcrfectioaJt.  As  tfa* 
CaUB(i  is  all  thinga,  in  uit  iiorotiultin^  and  Infinite  modftiW 
Entitivs  that  Qow  t'ruui  Uiiu  am  Uiu  Fimt  Causes,  iii  ■ 
tind  finite  mode. 

The  Necessauy  I^xtitt,  sabaiiUng  of  Itsuir,  u  It 
iliucvcrtd  into  the  nittnifold.  yot  beoomce.  as  it  were*  tnnl 
in  the  C&ututci,  in  rcdpc-ct  of  their  NuturCtor  of  the  Subsiateaow 
VesecU,  nud  openings  lUGigncd  to  tbcm;  whereby  the  Single  u4 
Influito  KsGcnce,  being  inclosed  or  compn.- bended  in  these  Umiu, 
bounds,  or  eztemtlDefises,  takes  on  Itself  DeHaiteueSB  of  dimen- 
Bioii,  and  beoomes  It«elf  manifold,  by  the  manifoldnen  of  thm 
euTcIopea. 

A«  Man  [  tbo  nnit  of  Humaoi  ty]  is  a  raicrocoBm,  m  Adam 
moa  U  a  mMcrocoem,  containing  ull  the  CaiiEutes  of  tbo 
OanM .....  M  tbo  ilatoriol  Man  is  the  end  and  compledM 
all  creation,  bo  in  the  Divine  Man  ie  the  bcginntng  lhereo£  M 
the  inferior  Adam  rectiivt  all  thiiigii  front  all,  so  the  lopffMr 
Adam  gtipplies  all  things  to  all  As  th<.-  funnvr  is  the  prindpUrf 
ufieeled  light*  so  the  latter  i^  of  Dirtd  lighL  The  former  ii  tlw 
terminus  of  tbu  Light,  dt:icvnding ;  lla-  luttur  'An  trriniiia6.aKeB4- 
ing.  A«  thct  lufchor  nmu  asocudi  from  the  luwcst  nuUtettrtiU 
lh«  h'vcii  Cause,  »o  the  Sni>erior  Adura  dewtnds  from  the 
pit)  and  Infinite  Act,  evou  to  tbe  lowosC  and  uio4l  atlcoi 
Potence. 

The  Ternary  is  the  bringing  bock  of  duality  to  uni^. 

The  Ternary  is  the  Principle  of  Xunibcr,  bccaii-  -i^ 

the  binary  to  unity,  it  restores  to  it  tbe  sumo  qnai  '  r^tf 

had  dejutrk-d  l>om  noity.  It  is  tb«  Hrst  odd  outuber,  ouRUiiiii>>8 
in  itself  tbu  (irsl  even  number  and  the  unit,  which  or*  ll" 
Father  and  Uolher  of  all  Numbexs ;  ami  it  has  in  ilaolf  Uw  btfii^ 
ning,  middle,  and  end. 

Nowi  Adam  Kadmon  emanated  fhimtbo  AbaolutuTT&UTttll' 
is  UimAOlfa  uuit;  but  Ue  alsv  dMo^iids  and  flows  dovtiVi 


kxight  op  tbb  kdh,  on  pbiitce  auept. 


7C1 


his  o«rn  Nsiiire,and  fo  udiiulitj.  Ag&in,  TTe  r«titriii  to  UiulTiiitjr, 
which  He  h»th  in  Himself,  and  to  The  Higheatt  aail  so  is  the 
Temuty  and  Quaternarjr. 

And  this  is  wbj  (he  Essential  Ifame  hw  four  lottere,— thre* 
difli-n>ul  on(!8,  and  one  of  ihvm  ouoo  n<p«atc'd;  Binoe  th«  ftri>t  He 
t«  tlia  wife  of  the  Vdd,  and  the  sccottd  He  is  tbo  wife  uf  tho 
V«v. 

Those  mtdia  which  mnnifest.  the  First  Caase,  in  Himwlf  pro- 
fouodly  hidden,  arc  tlie  Scphiroth,  which  emaiuitQ  immcdiAtcly 
fhrni  that  KiT«t  Oauso,  aiL<l  bj  IM  N'aturo  haro  proditood  and  do 
control  all  tlie  rest. 

Thrw  Sophirotli  wr^iy  put  forth  from  the  One  First  sad  Simpl'", 
manifpsling  His  Inlinile  Ooodu«»e.  They  are  the  mirrom  of  Hi* 
Tmth,  and  the  nnulogtiea  of  Uis  Saprem^st  £Bwnoe,  Uie  Ideas  of 
Tlia  WiKdinn,  nnd  Ihi;  rcprvet-tibilinnF  of  Ihs  Will ;  the  n-i»placlra 
of  Hie  Pol«uC}',aud  th^;  iubtrunavutd  with  which  }!«  o{wrat«s;  the 
Tiv^flsarr  of  Hii  Fclicit]?,  the  dksi>e»s4-rs  of  Uis  ficnignity,  th« 
Judges  of  Uifi  KiugdoiDt  and  revval  Wti  Law;  and  finally,  the 
Denomiiianoiig,  Atmhatac,  and  Names  of  Him  who  is  ahore  all 

a^d  the  Cause  of  all.  . the  ten  categorioi.,  whereiu  ftll  things 

are  contaiiied ;  the  iiniveraal  geiiera*  which  in  thcmsdves  inelnde 
all  Ihiogs,  aud  utier  thcni  oiitwanlly ....  the  SecoDd  Oaneee, 
whercb;  the  Firat  Cause  offccti,  preservee,  and  goTerns  all  things; 
tht  rara  of  the  Dirioitv,  vhL'ru'hT  nil  thiaga  oro  illumined  anil 
niauifL'ijC^d;  the  Foi'tua  a.ud  UU'im  and  Species,  out  wheivof  all 
thinga  Ubiic  forth;  the  Souls  aud  Fou^oies,  whereby  vasenoA,  llf<i\ 
and  movcmeut  are  giwu  to  all  things;  the  Standard  of  timus, 
wht-rtby  all  things  are  measurexl;  the  incojpwnal  Spa4X-3  which, 
iu  ihcmMlree,  bold  and  inclose  the  Uuircrsc ;  the  Sutwrual  Monads 
111  which  all  nutnifotds  aiv  rtfcrred,  and  throuf,'h  them  to  The  One 
and  Simpln;  and  finally  Hid  Formal  I'iTfeulioii.'t,  flowing  fnrth 
from  aud  still  connected  with  the  One  Eminent  Limitless  Perft«- 
tioo,  are  the  Causea  of  all  dependent  Perfections,  and  so  illutnin* 
ate  the  elementary  Iutelli>;i-QOee,  not  adjoined  to  matter,  and  llio 
ioteUeclual  Souls,  aiul  the  C«le3tia],  Elemental  and  £U>menb> 
prodnced  bodies. 

The  IdBjL  StTTA  saye; 

He,  the  Qfost  Holy  Hidden  Eldest,  Beparatei  Himself,  and  is 
tTer  more  and  more  iu_>paratrd  from  all  that  are ;  nor  yet  does  Ha 
in  rery  deed   separate  Himself-   beoaaso  alt  thtuget  ooheni  with 


763     '  UOBAia  AND  DOaiLL. 

Him  and  He  with  All.     He  is  All  that  is,  the  Most  Holy  BIdest 
of  All,  the  Occnlt  by  all  poBsible  occultations. 

When  He  takes  shape,  Hb  prodaces  nine  Lights,  which  shine 
forth  from  Him,  from  His  outforming.  And  those  Lights  ont- 
shine  from  Him  and  emit  flames,  and  go  forth  and  spread  ont  on 
every  side ;  as  from  one  elevated  Lamp  the  Rays  are  ponred  forth 
in  every  direction,  and  these  Eays  thns  diverging,  are  fonnd  to  be, 
when  one  approaching  has  cognizance  of  them,  but  a  single  Lamp. 
The  Space  in  which  to  create  is  fixed  by  the  Most  Holy 
Ancient,  and  illuminated  hy  His  inflowing,  which  is  the  Light 
of  Wisdom,  and  the  Beginning  from  which  manifestation  flows. 

And  He  is  conformed  in  three  Heads,  which  are  but  one  Head; 
and  these  three  are  extended  into  Microprosopos,  and  from  them 
shines  out  all  that  is. 

Then  this  Wisdom  instituted  investiture  with  form,  whereby 
the  unmanifested  and  informous  became  manifested,  putting  on 
form ;  and  produced  a  certain  outflow. 

When  this  Wisdom  is  thus  expanded  by  flowing  forth,  then  it 
is  called  "  Father  of  Fathers,"  the  whole  universe  of  Thiogs  being 
contained  and  comprcliended  in  iL  This  Wisdom  is  the  principle 
of  all  things,  and  in  it  beginning  and  end  are  found. 

The  Book  of  the  Abstruse,  save  the  Siphra  de  Zeniutha,  is  that 
which  describes  the  equilibrium  of  the  Balance.  Before  the 
Balance  was,  face  did  not  look  toward  face. 

And  the  Commentary  on  it  says:  The  Scales  of  the  Balance  are 
designated  as  Male  and  Female.  In  the  Spiritual  world  Evil  and 
Good  are  in  eqidlibrio,  and  it  will  be  restored,  when  of  the  Evil 
Good  becomes,  until  all  is  Good.  Also  this  other  world  is  called 
the  World  of  the  Balance.  For,  as  in  the  Balance  are  two  scales, 
one  on  either  side  and  the  beam  and  needle  between  them,  so  too 
in  this  world  of  restoration,  the  Numerations  are  arranged  as  dis- 
tinct persons.  For  Hakemah  is  on  the  right  hand,  on  the  side 
of  Gedulah,  and  Binah  on  the  left,  on  the  side  of  Gcburah ;  and 
Kether  ia  the  beam  of  the  Balance  above  them  iu  the  middle.  So 
Gedulah  or  Khased  is  on  one  hand,  and  Gebiirah  on  the  other, 
and  under  these  Tephareth  ;  and  Netsach  is  on  one  side,  and  Hod 
on  the  other,  and  under  these  Yesod. 

The  Supreme  Crown,  which  is  the  Ancient  Most  Holy,  the  most 
Hidden  of  the  Hidden,  is  fashioned,  within  the  occnlt  Wisdom, 
of  both  sexes,  Male  and  Female. 


KN!OtlT  OP  THB  SDK,   OR  PBISCK  ADBPT. 


7G3 


Ilukemah,  and  BLiuili,  the  Mother,  whom  it  impregnates,  ore 
qnantiti^Tely  equal.  Wisdom  aud  the  Mother  of  Intdlcction  go 
forth  ut  oncsc  and  dwell  tofjethor;  for  whi-n  the  Itit*'llcctiia!  Power 
«nuinatc8,  the  prodactive  Source  of  iiittllcution  ia  included  in  Ilim. 

Bttfore  Adam  Kadmoo  waa  fuhioned  i&ti>  Male  and  I->malo, 
and  tlir  statn  or  equilibrium  iatroduced.  tlie  Katlier  and  Mather 
did  not  look  «ach  other  in.  the  face;  fur  the  Father  denotes  moat 
perfect  Lore,  and  iJic  Mother  most  perfect  Rigor  j  aad  die  averted 
her  face. 

There  is  do  left  [femnloji  eajs  tho  Idra  liabba,  in  the  Ancient 
and  Hiddea  One ;  but  llis  totality  is  Right  [male).  The  totali^ 
of  things  is  HUA,  He,  and  He  Is  bidden  on  every  side. 

Maeruproeopoi  [Adam  Kadmon]  is  not  eo  near  unto  nt  aa  to 
qieak  to  US  in  the  first  porson ;  but  is  draignated  in  the  third  per- 
■on,  ITrA,  EIe. 

Of  the  letters  it  says: 

Yod  is  male,  IHc  ts  female,  Vav  is  both. 

Ill  yod  [']  are  tlirec  Yods,  the  npper  and  lower  ap-jx,  and  VaT 
in  the  middle.  B_v  tho  upper  apex  is  denoted  IbeSnprvme  Kother; 
by  Vav  in  the  middle,  Hiikemah ;  and  by  the  lower  apoi,  Biuah. 

The  Idra  ScTi,  toys : 

The  universe  was  uui-formed  in  the  form  of  Male  and  Female. 
Wi«dom,  pregnant  with  all  that  is.  when  it  flowed  and  shone  forth, 
shone  altogether  imdur  tbo  form  of  male  and  female  Uukcuiah 
14  the  Father,  and  IJinuh  ii  the  Mother;  and  m  the  two  aix.-  m 
equililiriiun  as  male  and  female,  and. for  this  reason,  all  things 
whatsoever  are  eon»titut«d  in  ths  form  of  male  and  femalo;  and 
i/it  were  not  SO  thty  would  no/  exiil. 

This  Principle,  Uakemali,  Is  the  Generator  of  all  thingit;  and 
lie  and  Binah  conjoin,  and  she  shines  within  Him.  When  they 
thas  Conjoin,  she  cuncuivee,  and  tho  ont-flow  ia  Tnilli. 

Yvd  iinprfgnal«s  tho  letter  lie  and  bcgvt«  u  sua ;  And  she,  tbns 
pregnant,  brings  forth.  Tho  Principle  callwl  Fmhor  [iho  Male  or 
Generative  IVinciptc]  is  comprehended  in  Yod,  vliicli  itwif  Oowa 
downward  from  the  energy  of  the  Ahsolnte  Holy  One. 

Yud  is  the  beginning  and  the  end  of  all  things  thut  are.  The 
•am  that  flows  forth  is  the  nniveree  of  things,  which  always 
bfannea,  having  no  cessation.  And  this  becoming  world  is  created 
hy  Yud:  for  Yod  includes  two  letters.  All  tilings  are  included  in 
Y^d;  whoroforo  it  Ia  culkd  the  l''aUi«r  of  all. 


MOBi.[£   AND   DOaUX. 


Al!  Categories  wliatovrr  go  forth  from  Hake  malt ;  mid  in  H  art 
eonlaiiied  ull  tliinge.  unraaiiirL-stud;  and  the  tggrvgMt  at  tM 
tilings,  or  th«  Uniij  in  wliich  the  many  are,  and  out  ot  which  ilt 
flow,  IB  the  Sacred  Nume  Int'u. 

lo  tbe  viow  of  Ihe  KabalisLs,  all  indiriduub  arc  eonlaiiuJ  in 
vpaaot,  aod  all  siieciea  in  genera,  and  atl  particiilur^  m  a  Unint- 
hI,  vhicb  is  an  idea,  ab^tractci)  fri^m  all  oousid-.Tiilion  of  iai^ 
vidtuils;  not  an  aggregate  of  iDdtriduals;  but,  as  it  wore,  an  Bu, 
Entity  or  Bt-iiig,  ideal  or  intt'lk-cliiiil,  but  none  Lbe  \cf*  rsal;  prior 
to  any  individual,  coHtainiug  ILl-di  ull,  and  out  of  wbidi  ^ 
all  in  atirccesion  cvoKx-d. 

If  this  diMontrntj  yon.  reflect  tliat.,  Bn]>iioatDjr  K\\b  i\x 
Toct,  tbat  fill  wat  originally  iu  tb«  O^ily,  and  th<»t  the 
hu«  pnwccdf^  forth  from  Him,  and  nnt  bMn  tiriNthd  hy  Himow 
of  notliing.  the  idfa  of  the  trniversc.  existing  in  the  D«ily  b>fin 
itH  oiit-llow.  muRt  hare  been  at  n^al  a»  the  Deity  flimirlt  11» 
whole  Tlumun  race,  or  Humanity,  for  example,  then  exiatrd  id  llii 
Deity,  not  diitlin|:uishci1  into  individuals,  bnt  as  ■  Unit,  out  •( 
which  Uic  Hanifuld  was  to  Bow. 

Everything  lutval  must  also  first  bare  been  jxttilU,  bofuR  tun- 
ing lUitiial  oxisU'ncL' ;  and  lli  is  possibility  or  potwntiality  was  to  tU 
Kubalisu  a  TL-ul  Euii.  Bvfort?  tbv  erolvemi-nt  of  tbu  Uoivetnit 
had  to  exist  potentuifty,  tbe  witole  of  it>  with  all  iu  loiliridotk 
included  in  a  «ugl(-  Unity.  This  was  Uie  Idfa  or  Plan  uftb* 
Univ«T8e;  and  thia  had  to  \k  formed.  It  had  to  enunat*  fronil" 
]n6niteDoity,  and  lie  0/ Himself,  though  not  Ilia  Vi*ry  Seit 

Gebnrah,  Severity,  the  St-filiirah  opposite  t()  and  ooDJuioid  fi- 
nally with  ftednloh,  to  pnxlnce  Tepharvlh.  TTarntony  and  himtj, 
is  alao  callcti  in  the-  Kabolah  "  JuJymeHl"  in  which  Iitrai  air  in- 
clodod  the  ideas  of  Umt'iation  and  condilioitinrf,  whitib  often  fem^ 
itidecd,  to  bo  it«  principeil  sense ;  while  Iknignity  Is  as  oftm  ftyl"! 
Infinite.  Thns  it  is  obscnrrly  taught  that  in  «verylhiag  ifcsia, 
Dot  only  Ihc  Finite  but  also  the  Infiniie  is  prosent ;  and  thai  tk 
rigor  of  tlie  stern  law  of  limitation,  by  wliich  cverythiug  W«* 
or  beside  lli«  Infinite  Absolute  is  limitiMl,  boiind<>d.  and  md^ 
tinned,  is  temiwred  and  modifit.-d  by  the  gracr,  which  10  rBlilM* 
tbot  the  InSuite,  Unlimited,  UnoonditioDed,  ia  also  ertry*^ 
preaNit ;  and  that  it  Is  thus  the  .Spiritaal  and  Material  SatiM 
aiv  IN  tquHiitrio,  tiuod  wtrrywbore  oounterbalaneiug  Erit  U|[* 
everywhere  iu  equilibrium  with  Darkness;  from  which  apin  i^ 


KXinHT  OP  TUB  SUK,  OB  PBIXCE  ADEPT, 


766 


fnUfl  Uic  TTniTcrsal  Hartnoov  of  thioga.  In  (ha  Yacunt  apace 
effected  for  creation,  tljcre  at  last  remained  a  faint  Tc«tige  or  Inioe 

Ainwphio  [Jglil,  (if  Lho  Ltj;Iit  o(  tlip  Siilisianoc  of  the  Infinite. 
ig  thus  Wh  htimsD  and  divine:  and  the  itpparent  aiituguu- 
hisKaturc  lire  iv  Fcnl  cquliibriura,  t/ jl^  inlh  it  ikalt  he 
so;  IVom  which  resulta  the  Harmon;,  not  only  of  life  and  Ac- 
tion, but  of  Virtue  and  Pcrfvctinii. 

To  tmdcrsiAnd  rb«>  Kahnlistic  idea  of  tho  Sephiroth,  it  muat  be 
borne  in  mind  that  thi*y  were  nsstgncd.  not  only  to  the  world  of 
Emsnulion.  Axiluth.  but  also  to  each  of  the  other  vurldfi,  Briah, 
Jcxirab.and  AsJiih.  Tliey  wen.'  not  only  attribniw  of  the  Unnmnl- 
f(_'8t«d  Deity,  not  only  Himself  id  HmirAtion,  but  His  utiml  mnni- 
Ibatations,  or  Elia  <|tiiiliticj  miidc  apparent  nn  modes;  uud  tbcy 
were  sIbo  qii»litiL-8  of  the  Unircrsal  Nature — Spiritnal.  Montal,  jind 
Jlut^rial,  produce'!  and  raaio  existent  hy  the  ouCflov  of  Himself. 

In  the  view  of  the  Kntialah,  (rod  and  the  UniverBe  were  One; 
>nd  in  Ibv  One  GoDcm),  at  tho  typo  offionrce,  were  inoludMl  and 
invoked,  and  from  it  hare  been  evolred  and  insnwl  forth,  the 
mniiifold  nnd  all  particnlars.  Where,  iiidt-iHl,  doe^  individuality 
begin  ?  la  it  the  TIiddeD  Sonrce  nnd  Spring  alone  that  is  tho  indi- 
vidual, the  Unit,  or  is  it  the  ilowing  fountain  that  lill<  tho  ocenn, 
or  the  ooeoD  iteelf,  or  its  waves,  or  lhi>  drops,  or  the  vaporoni  p*r- 
tioles,  (hat  are  the  individuals  ?  Tho  Sea  and  the  KiT«r^-the!u-  nrn 
oaeti  One ;  bat  tho  drops  of  each  are  many.  Tb«  tree  is  one  ?  but 
ita  leaves  are  a  miiltitudf^:  they  drop  with  the  frostj,  niid  fall  upon 
bis  mitti;  but  the  tree-  sMIl  cnntiiiiipM  to  gron-,  and  new  Ighycs 
Ronif  B^uin  in  the  spring.  U  thv  Tlutnai)  Uiux  not  tho  Tm.>,  and 
aru  not  iiidiridaul  men  the  leave^l'  Uow  else  explain  the  furoc 
of  witl  nnd  sympathy,  and  the  dependence  of  one  man  at  every 
instant  of  hiii  life  nii  others,  exoept  by  Lho  oneneu  of  the  race? 
Tlie  links  that  bind  all  created  things  together  are  the  links  of  a 
f<iiigl»  Unity,  and  the  whole  universe  is  One,  developing  itaolf  into 
the  manifold. 

Obtuaii  cnmmcntatDn  have  aaid  that  tbe  Kabalah  oaeignt  scsnal 
cbaractcristice  to  the  very  Dt-ity.  There  ii;  no  warrant  for  such 
an  amertion,  anywhere  in  the  8oh.ir  or  in  anynommt'ntary  upon 
IL  On  the  Wintrary,  tho  whole  doctrine  of  the  Kalralah  it  baaed 
DO  the  fundamental  propoBJiion.  that  the  Very  Deity  ir  Inlinitc, 
CTerywbcre  eiU-ndi-'d,  without  limitation  or  dcterminatinn,  and 
therefore  witboat  any  conformation  whatever.     lo  order  to  com- 


76A 


X0RAL8  AND   DOOIU. 


mence  tiie  procvES  of  creation,  it  was  necessary  for  Him,  fl 
all,  to  eOi-ct  a  Titcsnt  spHOe  within  Uiinselt  To  this  rad  ibi 
Bt-'iiy,  nliosc  Xtittire  is  approxiinat«lj  expn-esctl  bj  disccribtng 
llim  im  -LigUl  filling  all  epaoe-,  furinlese,  litnitk«s,  contract*  HI 
eclf  on  nil  sides  from  a  point  vithin  Hinituir,  and  tlmis  cfR 
qiiksi-vacant  space,  in  winch  unly  a  vestigi-  or  His  U«ht  Ki 
lUid  into  tliia  uiroul&r  ur  Hphcriuul  space  Be  immiu  Ilia  Kinaiu- 
tions,  portions  of  Hia  Light  or  Nature ;  and  to  come  of  tiMe, 
uc-xual  chiinict<ri8Ucs  uri'  aymbolicatly  Bssigni-d. 

The  InliiiiU.-  firat  liniltti  lliiuai-lf  l>y  Oowiug  fortli  in  tliiida|i( 
of  WUl,  ol'  dctvrmiuittiou  to  act.     This  Wilt  of  the  Deitr,  orth« 
Peity  a«  will,  19  A'efUfr,  or  the  Crown,  tho  Bret  .Scphirali.    Iji  it 
are  included  all  other  Emanations.    This  is  a  philosophical  hmo- 
sity.    The  Infinite  does  not  ^rsi  will,  and  then,  ng  a  Bequvncetn, 
or  conseqiipiicc  of,  that  dctcrminulion,  $ubiftquentUf  |KTforni.    Ta 
will  ;inil  to  act  must  bo,  with  Him,  not  only  simulUineiiuj,  bnl  10 
reality  the  same.    Not  docs  Uc,  by  Uis  Otnuiscivucv,  fatm  UuU 
particular  action  will  be  wieo,  and  then,  in  conE«<iuouoe  of  bei^ 
eu  convinced,  first  determine  to  do  the  act,  and  ihrn  do  it    Ilu 
Wisdom  and  lli8  Will,  also,  act  eimultaneou^ty ;  and,  with  llim. 
to  decide  that  it  was  wise  to  cn-ate,  teas  to  crcatu.     Thus  Uawill 
cuiilaiiii  in  itself  oil  the  SL-piiirolh.    This  will,  dtrtermiulng  Din 
to  Lhu  «xorcUe  of  iatcJU'Ction,  to  thoughl,  to  fminu  the  Idea  of  Um 
Universe,  cuu£t>d  the  Powor  in  Him  to  oscitc  ilic  intcllt«fiul 
Faculty  to  exercise,  and  ti'iu  Umt  Power.      Ita  Self,  wh'ch  W 
flowed  forth  from  Ainsopli  a«  Will,  now  flow*  fortli  as  thp  Vttwn- 
tivc  Power  to  begot  iiitellcctiial  action  in  the  Intellectual  FaculiT. 
or  lutelligence,  Biaah.     The  Act  itst-lf.  the  Thoughu  the  luttl- 
lection,  prodnoing  the  Idea,  is  Daaih :  and  at  the  text  of  iho 
Siphra  dt  Zeniutba  eaya,  Th«  Power  and  Faculty,  th«  Oeneian*' 
and  Produclive,  the  AclJve  and  PiuuiTo,  the  Will  and  Capwilji 
which  unil*  to  produce  ibat  Act  of  rellection  ur  Thuu^htor  It 
tclloction,  are  alwatfx  ia  conjunction.     As  ii  elscwhi-rf  s^i  in  tto 
Kubalah,  both  of  tlieai  arv  cOHlained  and  esaenltally  iani/rNf  ia 
tho  resTilt    And  the  SVill,  as  Wisdom  or  IntvIU-etuttl  I'otfrf,  tal 
the  Capacity  or  Faculty,  are  n-ally  the  Father  and  Moiberof*" 
that  is;  for  to  tho  creation  of  any/Ain^,  it  was  ab«ulut«ly  ooctsarT 
that  The  Infinite  should  form  for  Kimxelf  and  in  nim»rlCi*>> 
idcu  of  what  Hb  willed  to  produce  or  ca-ittc:  and,  as  Ihcrr  11  ^^ 
Time  with  Uim,  to  wUl  waa  to  ereait,  to  plan  was  to  viU  u^^ 


KSrOHT  op  THE   SI7X,   OR   PRIXCB   ADEPT. 


rc7 


ffriaie;  and  in  ilii?  ]d«a,  tlic  Universe  in  potcnce,  the  nniverital 
snccpiuiou  of  tiling  wus  iuclii<le<L  Tli^nceforwanl  all  was  merely 
evolaUuii  iDil  (l^v<.'Iupment. 

Nel«iu.-1t  iiud  blutl.  tlio  Seventh  and  Riglith  Sephiroth,  are  tiausily 
called  in  ttie  Eulmliil).  Victory  and  Glory.  NeUacb  ie  the  perfect 
Success,  which,  with  the  Deity,  to  whom  the  Fnttire  is  present, 
atlendf^  nnd  to  His  cn^aturee  is  to  result,  frum  (lie  plan  of  Eqiit- 
librium  everywiiere  lulopu-d  by  Bim.  Il  !s  the  roconciliation  of 
Light  and  Darkness,  Ooud  uiul  Evil.  Free-witl  and  N"ecc9«ily. 
Qod'uomnipdU-'iKv  and  Maa'a  lihtTty ;  and  the  harmonious  iistic 
and  rrKvIt  of  all.  without  which  Lhu  niiiverse  would  be  s  futlnre. 
It  10  the  itilici-<;tit  PerfocLion  or  the  Dvity,  umniTesled  in  His  Idtii 
of  the  universe,  aud  in  all  the  departmenta  or  worlds,  spiritual, 
JBMital,  or  material,  of  that  nnirerse;  but  it  ia  that  Perfection 
regarded  a-?  the  sneoeijsriil  rexiilt.  which  it  liotli  caosea  or  produces 
and  IX ;  the  ppr/rdion  of  tlie  plan  beinij  i\»  mccess.  It  ia  the 
prevailing  of  Wiodom  over  Accident.;  and  it,  in  turn,  both  pro- 
dnccB  and  M  llic  G)<>ry  and  Laudation  t>f  ttie  Great  luflnite  Oon- 
itiwr,  vhoK  plan  ia  thns  SucccHful  and  Victorious. 

From  these  two,  wliicli  aro  one, — from  the  oscellenco  and  per- 
fbctinn  of  the  Divine  Xiitiire  and  Wisdum,  considered  as  Succees 
and  Olury,  sim  tho  op|>oiil.es  of  Failure  and  Moi'tiHeation,  results 
what  the  Kal>alah.  styling  it  Vesod,  Foundation  or  Basis,  cliarac- 
tetixes  a^  llie  Cenerufivi'  rm-mI>i-rof  the  Symbolical  liuiDuii  figure 
by  which  the  icn  Septiiroth  ure  reiJi-oacuted,  and  from  this  tluwrt 
Idaliikoth,  En)piro,Dominiou.  or  Rule.  Yeeod  ia  tbo  Stability  and 
PermancDce,  which  wonid,  in  ordinary  language,  be  ftaid  to  reivU 
ftom  tho  pt-rfeetion  of  the  Idea  or  Intellectual  UniTerBal,  ont 
of  which  all  particulars  are  evolved;  fnun  tlie  $ucceg*  of  that 
»rhom<-.nnd  I  he  con^_-<[iifi)t  Oloryar  Se!f-Sati»faction  of  theBeity  ; 
bill  which  Slubility  and  IVrmanciice  that  IVrRTiiun,  Success,  and 
Glory  really  Is;  since  the  Deity,  infinitely  Wise,  and  to  whom 
the  Post,  Pi-e3<-u(,  tiiid  Future  wtre  and  nlways  will  be  one  Now, 
and  all  Bpace  one  Hkiib,  had  not  to  await  the  opcmtion  and  evolu- 
tion of  Kis  plan,  as  men  do  the  result  of  an  experiment,  iu  order 
to  see  if  it  would  sucoeed,  »nd  m  to  dpti*nniiie  wheihcr  it  should 
aland,  anil  be  stable  and  permanent,  nr  fall  and  be  temporary.  It« 
J^trftclion  «a«  jta  Suceeaa;  His  Qhr^,its pei'mamacc  and  sta&Uitjf: 
and  the  Attribatos  of  Fermanenoe  and  Stability  belong,  like  the 


49 


7GS  UOBALS   A.ND   OOQHA. 

Others,  to  the  universe,  material,  mental,  spir  tiia],  and  real,  becauee 
and  as  they  belong  to  the  Inflnite  tiimself. 

This  Stability  and  Pennanence  cuusea  continuance  and  gener- 
ates succession.  It  is  Perpetuity,  and  continuity  without  solution ; 
and  by  this  continuous  succession,  whereby  out  of  Death  cornea 
uew  Life,  out  of  dissolution  and  resolution  comes  reconstruo- 
tion,  Necessity  and  Fatality  result  as  a  conse'iupnce :  that  is  to 
say,  the  absolute  control  and  dominion  (Matakoth)  of  The  Infinite 
Deity  over  all  that  He  produces,  and  over  chance  and  accident; 
and  the  absolute  non-existence  in  the  Universe,  in  Time  and  in 
Space,  of  any  pther  powers  or  iufiueiices  than  those  which,  pro- 
ceeding from  Him,  are  and  cannot  not  be  perfectly  submissive 
to  His  will.  This  rcsvJls,  humanly  speaking  ;  but  in  reality,  the 
Perfection  of  the  plan,  which  is  its  success,  Hia  gloi-y,  and  its 
stdbilily,  is  also  His  Absolute  Autocracy,  and  the  utter  absence 
uf  Chance,  Accident,  or  Antagonism.  And,  as  the  Infinite  Wisdom 
or  Absolute  Reason  rules  in  the  Divine  Nature  itself,  so  also  it  does 
in  its  Emanations,  and  in  the  worlds  or  systems  of  Spirit,  Soul,  and 
Matter;  in  each  of  which  there  is  as  little  Chance  or  Accident 
or  Unreasoning  Fate,  as  in  the  Divine  Nature  unmanifested. 

This  is  thcKabalistic  theory  as  to  each  of  the  four  worlds;— 
Ist,  of  the  Divine  Naturc,  or  Divinity  itself,  quantitatively  limited 
and  dc-tovmined,  but  not  manifested  into  Entities,  which  ia  tlie 
world  of  Kinamilion  ;  "^tl,  of  the  first  Eutitiea,  that  is,  of  Spirits 
and  Augels,  whicli  is  the  world  of  Creation  j  3d,  of  the  first /or/ns, 
souls,  or  psycliical  natHrcs,  which  is  the  world  of  Formalion  or 
FashioHiny  ;  and,  -tth,  of  Matter  and  Bodies,  which  is  the  world  of 
Fabricaiion,  or,  as  it  were,  of  manufacture.  In  each  of  these  the 
Deity  is  present,  as,  in,  and  llirough  the  Ten  Sephii-oth.  First  of 
theR',  in  each,  is  K ether,  the  Crown,  ring,  or  circlet,  the  Head. 
Ne.\t,  in  that  Head,  as  the  two  Hemispheres  of  tlie  Bruin, are  Hake- 
inahand  Binah,  and  their  result  and  progeny,  Dauth.  These  three 
are  found  also  in  the  Spiritual  world,  and  are  universals  in  the 
])3ychical  and  material  world,  producing  the  lower  Sephiroth, 
Then  follow,  in  perfect  Equilibrium.  Law  and  Equity,  Justice 
and  Mercy,  the  Divine  Infinite  Nature  and  the  Human  Finite 
Nature,  Good  and  Evil,  Lightand  Darkness,  Benignity  and  Sever- 
ity, the  Male  and  the  Female  again,  as  llakemab  and  Binah  are, 
mutually  tempering  each  other,  and  by  their  intimate  union  pro- 
ducing the  other  Sephiroth. 


KNIGHT  or  THS  SDV,  Olt  PEIHCB  XDRVT. 


The  whole  Universe,  and  all  the  successioD  or  entities  and  eventa 
were  presont  to  I'hu  latinito,  before  buj'  ii(;t  of  urvatJon  ;  atid  His 
Benignity  bqiI  Lt^ineiR'^y,  leiiijM^riQg  sad  quuliiyiiig  tlip  l»w  of 
rigurouis  Jusliue  and  iiiflexiblv  Itutribuliun,  enabled  Uiii]  tui.'rc:Lt«: 
beoinse,  but  Tor  it,  aud  if  EIu  could  not  bul  have  RdmiuiBtcn-'d  tlio 
BLriuL  nod  stcru  law  uf  justice,  thai  nanld  huvc  coiupelk-d  Uim  ta 
doetray,  imm»UaLely  aftnr  iU  iuueptiuii,  the  Unircree  Uu  pi-o^iuscd 
to  cKate,  sod  so  ivould  huTc  prevented  iu  ci-cutiou.  This  Leiikucy, 
therefore,  was,  as  it  were,  tbo  rery  iMwiice  and  quinloswnue  of  thu 
PurniBueuni}  and  8tji.hilit.y  of  the  plou  of  (.'reiition,  itiid  purt  uf  tliu 
Verjr  Nature  of  the  Deity.  The  Kshnlnh,  dierefure,  designates  U 
us  Lit/A/  and  W/iiicneux,  by  which  tht3  Very  Substance  of  iJeil.j  id 
symlxdizcd.  With  this  agree  raul's  ideas  us  to  Law  aud  (Jmoc; 
lor  I'uul  had  ^tudioJ  the  Kabuhib  at  thu  fml  of  Gamolivl  tbu 
lUbbt. 

With  this  Bonignitj,  the  Autocracy  of  the  dominiou  and  control 
of  the  Deity  is  imbui'd  and  in tcrpcnt>LriLied.  'Vhe  former,  p»ured, 
as  it  were,  iuto  the  latb-r,  is  .in  inifgml  aud  f^scnlial  jtarl  of  it, 
aud  v-uvses  it  to  give  birth  to  the  8iiccc-.s.«ion  nnd  contiiiiiance  of  the 
Universe.  Fin-Ma.Iakotl).iu  theKabftUh,is/pJNe/«,and  the  matrix 
or  womb  out  of  which  all  L-reiitiou  is  bom. 

|2r*  T7te  Sephiruth  fnatf  U  arranr/td  as  on  pag«  770. 

The  Kabalab  is  the  primitiTe  tntditlun,  aud  its  entirety  rusts  on 
the  single  dogma  of  Miiyisni.  "the  visible  in  for  us  iJie  pmjwf- 
tioiial  oicasure  of  the  iuviiiblc."  The  Aucient«,  obsorring  that 
equilibrium  is  iu  phy^ca  the  uuiversal  taw, and  that  itresultd  from 
the  aptmreut  opposition  of  two  forces,  concluded  from  the  physical 
to  the  metaphysical  equihbriam,  and  thought  that  iu  Uod,  that 
is  to  fluy,  in  the  first  living  and  aoUve  cuiiou,  two  properties, 
uoco^ury  to  ea«h  uiher,  should  be  rt'CoguLziHl ;  stability  and  move- 
meut,  utci-ssiiy  and  liberty,  order  dictated  by  resuton  and  the  self* 
ralo  of  Supreme  Will,  •lustict.-,  and  Lore,  aud  uuiiscijueutly  Seveiritj 
and  Grace,  Mercy  or  Beuigiiity. 

The  idea  of  equihbriiim  among  alt  the  impcrsonatioua;  of  the 
nuls  on  oac  side,  and  the  fcmal«  on  the  other,  with  the  Supremo 
Wiilj  whioli  is  also  the  AbBahiU>  Keimon,  above  ench  two,  holding 
tho  halancie,  is,  according  to  the  Kiitmluh,  the  foundation  of  all 
ruligious  and  all  sciences,  tlieprimarj'and  immutable  idea  uf  things. 
The  St'phiroth  are  a  triple  triangle  and  a  circle,  the  idea  of  tho 
Terutiry  exphuncd  by  Lhu  buhuicc  and  multiplied  by  itself  in  tho 


770 


HOSA.LB  ASD  DOaxA. 


Binah  : .'.  rU'3  / 
Passive  capacitj  of 
being  Lnipr(?f;iiatGd  uad  pro- 
ducing intellection. 


/.VQ  :  Kelber  :  Crown, 
Will 


Qebnrali  :  .*.  mOi 
Bererity  or  rigid  Justice. 


-'■nssn:  Hakemah; 

Active  Potency  of 
begetting  inleUto 
tioQ. 


.  .-.  rm  ■■  Daath  :  Intellection. 


[aity 
■'■  rpru  :   Oedulah  :  Boiig- 
or  or  or 

.  -■  ion     Rhoaed  :    Hocj. 


rriKDn  :  Tephareth  :  Beauty  :  thi 
Universal  Harmony. 


Hod  :  .'.mn 


GI017. 


..nV3:  Netaach  :  TTietwy; 
orSuccesa. 


.-,  TiD' :  TeaOd :  Fonndatioa :  i-  "n 
atabilily  and  Permtneney 
of  things. 


.-.  Tfoho  ■■  Malakotli :  Dominion :  Su- 
premacy and  abaolnto  control  of  tlie  Divine  Will  in  all  tli'W 


RKIQIIT  OP  THE  3DN,   OB  PEIHCE  ADEn. 


Wl 


domain  of  tho  Ideal ;  th(>a  tho  realization  of  tliis  Idea  lu 
rorroB. 

Unity  can  only  Ik  mftDiPeeted  bj  the  BiDary.  TJuity  jtAclf  aud 
the  ides  of  Uiiily  nre  already  twa 

The  human  unity  is  nuide  oompk'ti*  by  Lhc  riglit  and  left  The 
primitive  man  was  of  both  sexes. 

Tlic  Divinity,  nnc  in  ila  citscucc,  hus  two  essential  conditions  u 
fuiidamental  baaes  of  ilit  c^tislenoe — NDontsUr  and  LilHirty. 

The  laws  of  the  Supreme  Bcason  necceeitate  aiid  regulate  liberty 
in  God,  vho  is  ncc^ssArily  reasonable  and  vript. 

Knowledge  supposes  the  binary.  An  object  known  is  iudispen- 
Bnble  to  tfa*"  bt-ing  that  knows. 

The  binary  is  the  generator  of  Society  and  the  hiv.  It  Is  also 
the  number  of  the  jr«om.  a  .word  adopletl  in  lien  o^  Science,  aud 
expressing  only  the  idra  of  cognixsnce  by  intuition.  It  ie  Unity, 
multiplying  itself  by  itself  to  create ;  and  tberi^fDre  it  is  that  the 
Sacred  Symbols  make  Eve  issue  from  the  very  cbefit  of  Adam. 

Adam  is  lhi>  human  Tetragram,  which  is  eummed  up  in  tlie 
mjEteriouH  Yud  of  the  Kuhatah,  iniagL>  of  Ihu  Kabalistio  Phallus. 
Add  to  this  Tud  ["'],  the  ternary  name  of  Kve,  and  yoa  form  the 
narac  of  Jehoru.  tlit--  Divine  Tctrugram,  the  transcendent  Kabft- 
lietio  and  magical  word : 

Thns  it  is  that  Unity,  complete  in  the  fecundily  of  the  Ternary, 
forms,  with  it,  the  Qnatomary,  which  is  the  key  of  ail  unmbers, 
movements,  and  forms. 

The  Square,  turning  opon  itself,  produces  the  circle  equal  to 
itself,  and  the  circular  movcmeulof  four  equal  angles  tnniiag 
around  one  pointy  ui  the  (jnadrature  of  the  circle. 

Tilt'  Binary  Hcn-es  as  a  measure  fur  Unity  ;  and  the  relation  of 
equality  between  the  Above  and  the  Below,  forma  witli  them  the 
Ternary. 

To  UB,  Creation  is  Mechanism  :  to  the  Ancient*  it  was  Ocncra- 
tioQ.  The  world-prt)ducin«;  c^g  tiguR-s  in  all  cosmogonies;  and 
modern  flcicnc*>  has  diecovered  that  nil  animal  production  is  OTip* 
arrnist.  From  this  idf«  of  giToration  earnt-  tho  reverence  every, 
where  paid  the  image  of  generative  pjwer,  which  formed  tho 
Stauroa  of  the  Qnostics,  and  the  philosophical  Croaa  of  lh*i 
Mbmhs. 

Ait^A  is  the  man ;  Jietk  is  tho  woman.    One  is  the  Principle ; 


772  MOKALS   AND   DOGMA. 

two  is  the  Word.  A.-,  is  the  Active;  B.-.  is  the  PaesiTe.  Unity  is 
Boaz,  and  the  Binary  is  Jachin. 

The  two  colnmna,  Boaz  and  Jachin,  explain  in  the  KabaJah 
atl  the  mysteries  of  natural,  political,  and  religioiiB  antago- 
uisni. 

Woman  is  man's  creation  ;  and  universal  creation  is  the  female 
of  the  First  Principle.  When  the  Principle  of  Existence  made 
Himself  Creator,  He  prodnced  by  emanation  an  ideal  Yod;  and 
to  make  room  for  it  in  the  plenitude  of  the  nncreated  Light,  He 
had  to  hollow  out  a  pit  of  shadow,  eqnal  to  the  dimension  deter- 
mined by  HtB  creative  desire;  and  attributed  by  Him  to  the  ideal 
Yod  of  radiating  Light. 

The  nature  of  the  Active  Principle  is  to  diffnee  :  of  the  Passive 
Principle,  to  collect  and  make  fruitful. 

Creation  is  the  habitation  of  the  Creator- Word.  To  create,  the 
Generative  Power  and  Productive  Capacity  must  nnite,  the  Binary 
become  Unity  again  by  the  conjunction.  The  WoRD  is  the  First- 
Beootten,  not  the  first  created  Son  of  Rod. 

Sancta  SANCTia,  we  repeat  again  :  the  Holy  things  to  the  Holy ; 
and  to  him  who  is  so,  the  mysteries  of  the  Eabalah  will  be  holy. 
Seek  and  ye  shall  find,  say  the  Scriptures  :  knock  and  it  shall  be 
opened  unto  you.  If  you  desire  to  find  and  to  gain  admission  to 
tlic  Sanctiuiry,  we  hitve  said  enough  to  show  you  the  way.  If  you 
do  not,  it  is  useless  for  us  to  say  more,  as  it  has  been  useless  to  say 
BO  much. 

The  Hernietie  pliilosophera  also  drew  their  doctrines  from  the 
Kubatah  ;  and  more  particularly  from  the  Treatise  Beth  AloJiim 
or  Damns  Dei,  known  as  the  Pneumalica  KabaUstica,  of  Rabbi 
Abraham  Cohen  Irira,  and  the  TTei\.i\s&  De  Revolutionibus  Ani- 
marum  of  Ritbbi  Jitz-cliak  Lorja. 

This  philoso])liy  was  coiireiiled  by  the  Alchemists  under  their 
Symbols,  and  in  tbe  jargon  of  a  rude  Chemistry, — a  jargon  incom- 
prehensible and  absurd  excupt  to  the  initiates;  but  the  key  to 
which  is  within  your  reach  ;  and  the  philosophy,  it  may  be,  worth 
studying.  The  labors  of  the  human  intellect  are  always  interest- 
ing and  instructive. 

To  be  always  rich,  always  young,  and  never  to  die:  such  has 
been  in  all  times'the  dream  of  the  Alchemists. 

To  change  into  gold,  load,  mercury,  and  all  the  other  metala ;  to 
possess  tbe  universal  medicine  and  elixir  of  life  ;  such  is  the  prob- 


KSIGIIT  OF  TUB  St;»,  OB  PRtSCE  ADEPT. 


773 


Icoi  to  V  rpsolT<yd,  in  order  to  acoompHsh  tliUtlPSire  and  reuliise 
tbie  tlream. 

Like  all  the  MyMeripH  of  Mapism,  the  P^creU  of  "the  Gn-nt 
Work"  liBvc  n  threefold  eignification:  they  are  religioiu,  pbilo- 
Bophicnl.  and  nntural. 

Tb»  phUnjtnplinl  ^ild,  in  religion.  i£  the  Abooltit?  and  Htipivme 
lleason:  tn  philosophv,  it  is  the  Truth;  iii  vUiUv  uiitiire,  the 
Bna ;  in  the  fahtcrmnenn  and  mineral  world,  the  most  jN^rfuct  and 
pure  golA. 

It  h  for  this  that  the  pnrsnit  of  the  Great  Work  is  catlvd  Die 
Search  for  theAlwolnte;  and  tho  work  itself,  tlw  work  of  the  Sun. 

All  tli^  inn^ti'i-B  of  tlie  S<.'i4'nei?  ndtnit  that  it  is  inipn<Kii1ilo  to  at- 
tain tin*  ai!U«rii*l  rcsnits.  uiilf8»  then'  tirv  foimd  in  llu'  two  highi*r 
d«£roc8  nil  the  analogic-a  of  tiio  unlrersul  medioSno  and  of  the  phi- 
lti«n]ihid  aIoiic. 

Then,  tliey  aay,  the  irorlt  is  nmpK  eue)-.  and  im'X]>eD»iTc ; 
othcrwiso,  it  consiitac-s  fruitlessly  the  fortune  and  lives  of  the 
R-ckcre. 

The  nnivrrssi  medicine  for  the  SonI  in  Hie  Supreme  Reason  and 
Alutoliite  Justice  ;  for  the  mind,  mnthemsticnl  and  praotioal 
Truth;  for  the  body,  the  Qn  in  lenience,  a  combinulinn  of  light  and 
gold. 

The  prima  materia  of  the  Gn-at  Work,  in  the  Superior  World. 
i««'Jithiigia«m  and  activiry;  in  the  intermediate  world,  iutclligenftv 
Bnd  indngtry;  in  lh^  j.twvr  vri>r!d,  labor:  and,  in  Scien<?e,  it  is  th*; 
Sulphur,  Mi-rrnry,  and  Still,  which,  by  tnma  volatilized  and  fixed, 
oompow  the.  AzoTK  of  the  Sages. 

The  Siilphnr  corresponds  with  the  elementary  form  of  the  Fire ; 
Mercnry  with  the  Air  and  Water;  and  Salt  with  the  Earth. 

The  Great  Work  \f,  above  all  thiiigu,  the  creation  of  man  by 
himaelf;  ihjit  is  to  fay,  Ihe  full  and  entire  eoniiioel  which  he 
effects  of  his  fat^iitliet  and  his  future.  It  is,  above  all.  the  perfect 
Dmniieifuition  of  hie  will,  whieh  assuror  him  the  nniverml  empire 
of  AeoCh.  and  the  domain  of  mit^nctisiii.  that  is,  complete  pttwer 
OTur  the  uoivereol  Magical  agent. 

This  Majrica!  Hcent,  which  the  Aneicul  Hermetic  philosophers 
diogniwrtl  iiiulcr  ihc  nnmc  of  "Prima  iftilfria,"  deteroiineo  the 
forms  of  the  modifiable  Suh««nec;  and  the  Alchemists  said  that 
by  nienns  of  it  llicy  eonid  attain  the  IrnnjoinlAtion  of  melals  and 
the  utiiTertiil  modicine. 


7?* 


UOfULS    AND   DOaMA. 


There  are  two  Hermvtio  oporations,  one  spiritual,  Lbo  oUior  uu- 
terial.  dt^ppndeiit  tl)E<  one  on  the  otlier. 

'Die  wliulc;  llfruiotic  Scieucc  is  cuotaim-d  in  the  dognu  of 
HcTmi'^  i-n]*mvL-D  origiuuily,  it  is  said,  ou  u  tubli;t  uf  cmt-nild.  iti 
Bcntvnccs  that  relate  to  openvtiDg  tbu  Qn-at  Work  are  u  follAve: 

"Thou  aholt  aoparatp  the  earth  from  the  fire,  Uie  «ubtil«  firoin 
the  gro»:«,  gently,  with  much  industry. 

"  It  uceiids  Trom  earth  to  hi-aven,  and  again  descends  to  earth, 
and  receives  the  force  of  tiriiigs  above  and  below. 

'*  Thiin  ehutt  br  thi»  meiinii  pusjcHS  the  glory  of  the  whole  we 
and  thorefor  all  obseiiritr  ehull  tloc  avuy  from  thee. 

"This  is  the  potent  Toroe  of  nil  force  for  it  will  ovcroome  ei 
thing  subtile,  and  )if^notnite  everything  solid. 

"  So  the  world  was  created." 

All  Mie  Masters  in  Alchemy  who  hare  wrilt^-n  of  the  Gi 
Work,  have  employed  eymbolic  and  figurative  expression;^ ;  twjl 
con6trained  to  do  so,  afi  well  to  rcpol  the  )<rulaiio  fixtm  a  work  thai 
would  be  diingerons  for  them,  aa  to  be  uvll  understood  by  Adcf^j^ 
in  ruvoiiliug  to  liioni  the  wliulu  noTld  of  analogies  governed  bf  tliv 
single  Hiid  BOToreigii  dogma  of  HermtM. 

So,  in  their  bugniigt.-.  gulil  and  eilver  nn>  the  King  and  Qa<va, 
or  tlie  Sun  and  )Ioon ;  i!!ul|ilinr,  tlie  flying  EagU-;  Hercunr,  Uie 
Han-wutnnn,  wjngfd,  1>i.'ardvd,  moiiritt-d  on  «  enbi.-,  and  cmviicd 
with  flames;  Matter  or  Suit,  the  winged  Dmgon ;  the  MvtuU  ti 
i-biillition,  Liona  of  difft-ivnt  colors;  and,  finally,  the  entire  nofk 
has  for  ita  symbuU  the  Pi'lieun  and  the  Phoenix. 

Tlie  ncnnftiv  Art  is.  tlii:refori>,  at  the  uoic  time  a  religion, 
phihutophy,  and  a  uutiirul  ttciuncc.    As  a  religion,  it  is  that  nfi 
Anuicnt  Mugi  atid  Ihc  tnitiutce  of  all  agvs;  as  a  pbilodu) 
tnay  find  iti  priucifiles  in  the  school  of  Alexandria  nudlhv  tl>' 
of  Pyihngoraa;  as  a  science,  we  mnst  inquire  for  it«  priMwsA*  «'f 
I'urjicelBH*,  Nicolas  Fliunel,  and  Ilayinond  LaUc. 

The  Science  in  a  real  nuv  only  for  those  who  admit  and  im4it- 
aland  Uic  philosophy  and  the  religion  ;  and  its  proceu  will 
cet-d  only  fvr  the  Adept  who  has  attjiincd  tbo  sovereignty  ufwillll 
and  so  bocomc  tho  King  of  the  i-lementary  world  :  fur  U>e  jtad ' 
agent  of  the  operation  of  the  Hod,  is  that  foroe  descril>ed  io  dtf 
Symbol  of  Hermes  "f  the  table  of  eraemld;  it  ia  the  ncirenol 
noagteal  power;  the  spiritual,  flery,  motive  power;  it  is  Uw  ^ 
according  t^)  the  Hebrews,  and  the  Astral  light,  according  to  etJi*^. 


KSIGUT  OP  TUB  SUN,   OR   PRISCB  ADBIT. 


Tbcrciu  U  tho  sccril  fire,  Jiving  and  pbilosopiiical,  of  whicli  uil 
tlie  Hermetic  pliilosophcn  spoik  witli  the  most  tnretemut  n- 
gervf :  the  UnictTBitl  S>:'<'*!,  llic  wcrftt  wiicr'of  tJii\v  kcjit.  tuid  which 
they  iv-prtspriluil  only  nitder  the  llgnre  of  iJie  rwliicu*  of  Hi*fmi.'«. 

This  i$  tlie  graiid  ITennetic  are«DUin.  What  Ibe  Adt^pU  cull 
dfAfl  iiiattei  are  bodies  bs  ftumd  in  iiutnrr;  living  miitl^rs  are 
eul)etanr««  nssimilatcd  and  tnagni;tized  bjr  tlic  ecicnco  ami  will  of 
tb«  operator. 

So  tliat  tho  Gr«it  Work  \b  more  than  a  ohtmical  oporalion;  it 
is  a  real  creaLioa  of  the  human  word  iiiititiu-d  iiilu  the-  power  of 
ihe  Won]  or  God. 

Tho  rrcstion  or  gold  in  the  Orent  Work  is  cfrL-oted  hy  Lrau4* 
mtitalion  and  iiniUi]ilicatiun. 

Raymond  Liillc  say«,  thnl  to  make  gold,  one  must  bare  gold  and 
i»«riMii-y;  and  to  make  eiivor,  eiju-rand  nicrcnry.  And  be  adds: 
"  1  moan  hy  mt-rcury,  that  niineriil  spirit  so  Rnc  and  ptiro  that  it 
gilds  i'Tcu  the  eoi-d  uf  gold,  and  eilvfrs  that  of  silver."  He  meant 
by  this,  eitlier  eU-ctrinity.  or  Od,  ibe  astral  light. 

The  Salt  nnd  Siiljihar  ecrve  in  the  work  only  to  ]>re{i«re  tbe 
mercury,  ond  it  is  to  lb«  mercury  cepecially  tliat  we  lunet  nssioii- 
bile,  and,  as  it  were,  inoorporutti  with  it,  the  magui'tic  agent. 
Paravclsits,  Lullcs  and  Flnmel  aloo«  seem  to  bavc  iKrfcctty  luiowa 
Ibis  inyetery. 

Tbr>  (in?ut  Work  of  nermes  is,  thercfur?,  an  operation  trsscntinl)^ 
magical,  and  tbe  highest  of  all,  for  it  i>tip)rase)i  the  Absolute  in 
Science  and  in  WilL  There  is  light  in  gold,  gold  in  light,  and 
light  in  all  things. 

The  ditoiples  of  Ilcnnes,  bcfori;  promising  their  adepts  the  elixir 
'of  long  life  or  tUu  powder  of  projection,  advised  them  to  seek  for 
thw  Philosophal  SIom. 

The  Anek'iits  adortMl  the  Sun,  ander  the  form  of  a  black  Stone, 
i^ilkil  Elagabalos,  or  Tleliogaljalua.  The  fuiUifUl  are  promiac^l,  in 
die  ApocAlypsip,  a  white  Stone. 

Tbia  SloNf,  say  the  Masters  in  Alchemy,  is  llic  true  Salt  of  the 
pbiU'sophprs,  which  eikl«i's  as  ouc-tltird  into  Ihc  composition  of 
Azoth.  But  Azolh  is,  as  wc  know,  the  name  of  the  gnind  IlermctJo 
Agent,  and  the  triw  piiiloBophical  Agent:  wherefore  they  repro- 
aeot  tbeir  Salt  under  tbe  form  of  ii  cubic  Stuno. 

Tbe  Pbito^pbal  Stone  is  the  foundation  of  the  Absolate  phU 
losopby,  tbe  Huprruie  and  uualterablo  Kenaon.    Before  thinking  of 


I 


rm 


IIORAI^    AXD   noOUA. 


the  Metallic  work,  w«  mnit  be  (irmly  fix^  on  tli^  Abtolote  frrin- 
oiplcs  of  Witdom;  we  must  be  in  pOBsesnuii  ortliis  lt4<iiaon,  whwh 
ii  tlip  touchstone  or  Truth.  A  man  wlio  is  tlif  slavt-  or  pn-judiw* 
win  never  borome  the  King  of  Nntiiii?  mul  the  Miwtcr  of  tnuu- 
mutations.  The  Pliilosuphal  Stone.  Ihcrufore.  id  iiccctiurT  «bot<- 
all  thinps.  How  shall  it  b*-  foiinil  ?  Hcrmra  tell*  lu,  in  his  •'TfcW^ 
of  EimraW,"  wc  niiiBt  a-jwirato  th«  eublJk-  fryiii  Ibo  tiled,  wili 
great  care  uud  i>xLrein«  utt^'iition.  So  we  onght  to  erpamte  onr 
eertaintie?  from  onr  hnliefs,  nud  mnVc  [wrfi-rtlt  ili«tinft  thi-  m 
gpectivp  (lomaiiii4  of  gcit-ncc  )in<l  faith  ;  and  In  n<>m|irchriit}  ihal 
wo  do  not  liiiow  the  things  we  believe,  uor  believe  anrthiog  that 
we  come  tn  know  ;  uiitl  Ihiit  thns  tJic  caa-nre  of  Ihr  th)ii;pi  »r  Vm\h 
aw  the  nnknown  luul  iiKk-fiuit--,  while  it  is  precisely  lliv  comnut 
with  the  things  of  Solenc<s  Whence  wc  eliall  «oncltidr.  thai 
Sdwice  rests  on  wason  and  esperienoe,  and  Faith  haa  for  itt  hum 
Mntitnent  and  reason. 

The  Suu  iind  Moon  of  tlie  Alohemiets  oonctLr  in  perfectbi;  mii 
giving  stability  to  the  Philoaophsl  Stone.  They  oorreepond  to  tk 
two  columns  of  the  Temple,  Jachin  and  Uoaz.  The  Sdd  it  Uw 
hieroglyphical  sign  of  Truth,  becauae  it  is  the  sonrec  of  Li^l; 
and  the  rongh  Stono  iii  the  nxtnbol  of  Stahilily.  II.'b«  tl»» 
MedisevHl  AlcliemistB  indient^-d  the  Plulosnphnl  intone  •)  tbullnt 
means  uf  making  the  phitosopliictil  gold,  that  ii  to  sat.  of  innt- 
forming  all  the  vilnl  jMwrrs  fignml  by  the  six  metals  into  Ssn, 
that  is,  info  Trnth  and  Lipbt ;  wltieh  ie  the  first  atid  indiefwoHUt 
operation  of  the  Uivat  Work,  which  leads  to  \hb  ttcottdary  adaft*- 
tiun,  and  enables  the  crL-utorif  of  tbL>  splntuid  aud  living  f[old,tli* 
possessors  of  the  trite  jihilosophioftl  Salt.  MvrtMiry,  atid  Sal|ihitr<  ■■■ 
-discorer,  by  ih?  analogies  of  Nature.  Ifav  natnrul  and  pRl|Kible  )pi(l- 

To  find  tilt'  PhiloKophul  Stone,  is  to  have  digcovetvO  the  AIrw- 
hile,  as  all  the  Ma^ti-r^  aay.  fiutlht' Ab«oliite  iHtliut  whioh  ailflut' 
of  no  errors,  is  the  Fixed  from  the  Volatile,  is  Ibe  tjiw  ■■ft'*' 
Imagination,  is  the  very  nocesHicy  of  Being,  iii  tbeiramuoibii  U** 
of  Reason  and  Trntlt.    The  Absolute  is  tbiit  which  IS. 

To  Snd  the  Absolute  in  th»  Infinite,  in  the  Indffinit*',  ant)  ia 
the  Finite,  tbis  is  the  Mugnnnt  Opus,  the  (Jrc-at  Work  uf  ili> 
Sages,  which  Hemn^  called  the  Work  of  the  Sun. 

To  find  the  immovable  bases  of  true  religions  Fniib,  of  Ph"^ 
Bophiea)  Trnth,  and  of  Metallic  tr»n«mutnttt>n.  this  tg  the  sMf 
«f  Hermes  in  its  eiitinty,  the  Philosophal  Stone. 


KXIGHT  OP  TRH  SPN,  OR    PEIKCB  ADEPT. 


77* 


This  fltonc  is  one  anil  miinifold;  it  is  d«oonipo8ed  by  Analyeia, 
and  rt-compoiindwl  by  Syntbesii.  In  Analysis,  it  ie  a  powder, 
Ihe  powdor  of  projection  ot  the  Alcbcmtsts;  In-fore  Analysis,  and 
in  Syntlicfiifl.  it  ii;  a  stono. 

The  Philusoplial  Slvac,  ray  the  }fa£t«r8,  mast  nol  be  cxposud 
lo  the  Jitnioephri*,  nor  to  rhc  gaw  of  the  Protane ;  bnt  it  mnst. 
be  kept  conei-aU-d  and  carefiilly  pr(t**rv(!d  in  thf  muBt  eecret  place- 
of  the  laboriitory.  and  iLp  poeeegeor  mnat  always  carry  on  hw 
pereon  the  Itey  nf  the  place  where  it  ig  kept, 

lie  who  po9St-B5e3  tlie  Grand  Arcanum  is  a  genntnc  Ring,  and 
mnre  tliaii  a  king,  for  he  is  inaccessible  to  all  fear  and  all 
empty  hnpos.  In  all  makdicB  of  soul  and  Imdy,  a  singtt>  particle 
from  ihe  preciona  BLaQe,  a  ningle  grain  of  the  divine  p*»wder,  i« 
mnro  than  sulTioient  to  cure  hint.  "  L«t  him  hear,  who  hath  enm 
l«  hear  I"  th*>  M:i<t1cr  said. 

The  Salt,  Sulphur,  and  Mercury  are  bnt  the  acccssoriul  i;!em«ila 
and  pnssiTC  inatrnmcuta  of  the  Orcat  Work.  All  dependa,  aa  we 
have  said,  «n  the  inbTnal  Maijnet  of  Pai-aCfisus.  Tin-  entire 
work  conaista  in  pryciiion :  and  the  projection  is  perf-fctly  accom- 
plii.hpd  by  the  efTeottre  and  realiiahle  nnderstariding  of  a  ainfflo 
word. 

Tliere  in  but  a  single  important  operation  in  tlie  work;  Uii* 
oon<ist«  in  SttMimti/iou,  whicli  is  nothing  else,  occurdtng  to  0«bor 
than  tho  elevation  of  dry  matter,  by  menim  of  Sns  with  ndhmon 
to  ite  proper  vcsnil. 

H«  who  deeircs  to  attain  to  the  unileretnndiDg  of  thn  OTand 
Won!  and  the  p>i*8e¥*ion  of  the  (irwit  Seen-t,  onphi  purpfnllyto 
reiul  the  llermcrie  philuflopherti.  »nd  will  nndnnhtcdly  attain  initia- 
tion, as  otherg  have  done;  bnt  he  must  tako,  for  the  key  of  their 
allegories,  tin*  single  dogma  of  HermeH,  mntained  in  his  tiihlr  of 
Kmrntlil,  and  fullnw,  to  elites*  hie  acquiEitioni*  or  knowL>dgv  aud 
direct  Ihc  operation,  the  order  indicated  in  the  Kalmiiatie  alpha- 
bet of  the  Turot. 

Kavmoiid  Lnlle  has  said  that,  tu  make  gold,  wo  mnst  flrst  have 
gold.  Nothing  is  ninde  mil  of  nothing;  we  do  not  absulntely  rre- 
ittf  roiillh  :  We  inerea«i.'  and  multiply  il.  T>>t  at]>irante  to  scleDCr 
well  undemtantl.  then,  that  neither  the  jnggler's  tricha  or  miraclw 
arc  to  he  aaked  of  the  adept  The  Rermetio  aeienoe,  Hke  all  the 
rfiil  seiencee,  ia  tnathematicully  demonstrable.  Its  result*,  eren 
material,  an-  ae  rigorons  ai  that  cf  a  corrcot  cqaatioo. 


778 


MDUAU  aKD  DOCVX. 


Tbc  Hermetic  Gold  'u  not  only  a  trae  dogni«,  s  ligbt 
Sbud&vr,  A  Truth  witboal  alloy  of  falsehood ;  it  is  also  a  nislcrill 
gold,  real,  pure,  the  most  precious  that  can  bo  found  in  the  cniDef 
of  Lh«  earth. 

But  tlie  liring  gold,  the  living  sulphur,  or  tb«  true  fire  of  tl» 
]>hilo9ophere,  is  to  be  sougbt  for  in  the  house  of  Mercurj.  TbUfin 
19  fed  by  the  air:  to  express  ita  attractive  and  expansiTe  powofi  H 
better  compsrisoQ  can  be  used  thau  that  of  the  ligbtuitig,  •bM 
is  at  first  uuly  a  dry  and  eurthly  cxhaiatioii,  united  to  tbc  tnaid 
v^wr,  but' which,  by  self^exhtiUtiou,  take4  a  liury  natun>,  acu  no 
Out  humidity  tubervut  in  it,  wbicb  it  attracts  to  itself  nod  ina»' 
mutM  in  it-s  uulurt-;  nft«r  which  it  prccipiUti'H  ilK-lf  n^; 
toward  the  earth,  yi  hither  it  id  attracted  by  a  Uxv^l  imtun:  like  Utt 
its  own. 

These  wonle,  in  fonn  enigmatic,  but  clear  at  bottom,  dtitinctir 
oipress  whnt  the  philoeophers  mean  by  tbfir  Mrrciiry  O'CdimUIdJ 
by  Sulphur^and  wliich  becoim-s  the  Masti^r  nnd  regruenitoroflb* 
Salt.  It  is  the  Azuiii,  the  iinivcn^l  magni'tic  fun.-^,  the  gnuii 
magiciit  agent,  the  Antml  light,  thi-  light  of  life,  fi-ciiiiiluk<tl  by  liw 
mental  force,  the  intt-llcctuul  energy,  which  lliey  comiion;  IaklI- 
phur,  on  account  of  it*  afflailit-s  with  the  Divino  fire. 

As  to  the  Salt,  it  is  Absolute  M«lter.  \Vhat<>ver  is  mattrtcou- 
tains  lialt;  and  all  salt  [nitre-]  may  be  converted  into  purr  gold  ty 
the  combined  action  of  Sulphur  and  Mercnry,  which  Biii:  '  **"• 
act  to  nipidly,  ihut  Uk-  tratismiLtation  may  be  effected  in  an  . 
in  an  hour,  without  fatjgoe  to  the  opAmtor,  and  alinoat  wnbani 
eipeoM.  At  other  times,  and  according  to  thi>  more  ntwMtJ 
t«mpsr  of  tlio  atmospheric  vietlitif  the  operation  n^airca  leTflil 
days,  severs!  months,  and  sometimes  even  aeveral  yeara. 

Two  primary  laws  exist  iu  natnre,  two  essrntial  lavi»  vltick 
produce,  by  connterhahuicing  each  other,  thv  uuivt^rsiU  e()ui]il>ritu 
of  thingB.  These  are  fixedness  and  moToment,  aaolo^a^  ie  |<ti'' 
losophy,  to  Truth  uud  Fiction,  and,  iu  Absolute  Conceptioa.  x> 
Necef«ity  and  Liberty,  wbiub  am  the  vury  easence  of  Deity.  Tlii< 
ilermcbic  philocophers  gave  the  name/sw/  to  everything  pollde^ 
able,  to  everything  (hat  tenda  by  its  natar«  to  oentrnl  n-poie'a' 
immobility;  they  term  volatile  everything  that  more  naturallj  »"1 
more  readily  obeys  the  law  of  movement;  and  they  form  ih'.'irsww 
by  analysis,  that  is  to  any,  by  tlie  volatilization  of  the  I-'iinluiJ 
then  hy  tynthegii,  that  is,  by  fixing  the  volatile,  which  tbryrlM 


KKIOIIT  OP  THE  tHJV,  OB  PBISTCB  ADEPT. 


7TO' 


by  applying  to  the  fixed,  which  tht-y  c&]l  their  salt,  thesulpliunitud 
E«ronry,  or  the  light  of  life,  directed  «nd  made  otnin|xjteiil  by  > 
Sovereign  Will.  Thns  tliey  master  entire  Katiire,  and  their  stone 
is  found  wherever  there  is  salt,  which  ia  the  wosoii  Tor  raying'  thnt 
no  Huhiitiiiicc  la  foreign  tu  thf  Grea.1.  Work,  nnd  that  ev^n  tbii  moat 
despicabk'  and  apparently  vilo  nmttcra  may  be  changed  iii  l«  gold  ■ 
which  is  trae  in  this  t^cnst;,  tlmt  Ihiy  uU  oontiun  the  nrig'tnal  suit- 
principle,  repreeented  ia  onr  emblems  by  the  cubiuiil  stone. 

To  know  bow  to  extract  from  nil  miitt«r  the  pnro  suit  concealed 
in  it,  IK  to  hare  the  Secret  of  the  Stone.  Wherefore  IhiM  ia  n  Sa- 
line etime,  which  the  Od  or  univeml  aBtnil  light  deei>Hi|»ogi!fi  or 
rc-oompounds:  it  is  siiijili' and  nianlfuld  ;  fur  it  may  hi?  dissolved 
like  ordinary  entt,  and  incoTiiorut«d  nith  ot[i<-r  eiibatanct^ 
Obt4UDcd  by  aniilT^id,  vc  might  term  it  i/u  IJiihi-rnat  ffubiimaie  : 
fotrnd  by  way  of  itynt  hoai*,  'it  is  the  tme  pun/tmi  of  the  ancients, 
for  it  cnrrs  nil  mxlaxlice  of  soul  and  Iwdy,  and  hne  heou  etylod, 
jtOT'exTtilencv,  the  medicine  of  all  niitnre.  When  one,  by  aheoliit* 
iaitinliun,  comps  to  contnil  the  fon-cHof  the  nniTersat  agent,  lie 
ulwnys  has  this  stone  at  hix  disptuul,  fDr  its  vxtractioii  is  rben  & 
eimplc  and  cnsy  operation,  very  distinct  from  tho  metallic  projcc- 
tioa  or  rcaiiziitiuii.  This  stone,  whon  in  a  etiitc  of  sulilimation, 
inoet  not  bo  expo<n.'d  lo  contact  with  the  atmospheric  oir,  which 
might  partially  dissolvo  it  and  deprtvo  it  of  ita  virtue ;  uor  oonld 
Its  emanations  b«  inhaled  without  diinger.  The  Sage  prefers  to 
preserve  it  in  its  natural  cnrclapes,  ansurcd  as  be  is  of  extracting 
it  hy  a  single  nffort  of  hie  will,  and  a  singli^  application  of  tbo 
UniverMl  Agent  to  ihc envelopes,  which  the  Kabalistj  call  cortictt, 
the  Bhellfl,  bark,  or  integuments. 

Hieroglyph  ically  to  express  this  taw  of  prudence,  they  gave 
their  Mercnry,  person ififd  in  Egj'pt  as  UermHnnbis.  a  dog's  hi'ad  ; 
and  to  their  Sut|iliur.  rcprcsi-nttd  by  tho  Uuphumet  of  tho  Temple, 
that  goat's  head  which  brought  into  sudi  disTrptibe  the  oocnlt 
Modinval  assooiuliona. 

I.et  us  listen  for  n  few  moments  to  tiic  Alch4>mist«  tbomselvta, 
■ad  endpavor  to  lesm  the  hidden  meaning  of  their  mysteriooa 
words. 

Tho  ItiTcxL  uf  the  degree  of  .Scottish  Elder  MASTBii,aud  Knight 
of  Huint  Andrew,  bt-ing  tbo  fourth  dcgrou  of  Ilamaiy,  it  is  said 
^npon  the  title-page,  or  of  the  Ueformed  or  Kvctiliod  Ritv  of 
^reftden,  has  th&ao  pusagcs: 


780  HOBALS  AHD  DOQICA. 

"  0  how  great  and  glorioaa  is  the  presence  of  the  Almighty  God, 
which  gloriously  shines  from  between  the  Oherabim  I 

"How  adorable  and  astonishing  are  the  rays  of  that  gloriooB 
Light,  that  sends  fopth  its  bright  and  brilliant  beams  from  tha 
Holy  Ark  of  Alliance  and  Corenant  1 

"  Let  us  with  the  deepest  veneration  and  devotion  adore  the 
great  Source  of  Life,  that  Glorious  Spirit  who  ia  the  Moat  Merciful 
and  Beneficent  Kuler  of  the  TJaiverae  and  of  all  tbecreatoieB  it 
contains! 

"  The  secret  knowledge  of  the  Qrand  Scottish  Master  relates  to 
the  combination  and  transmutation  of  different  substances;  where- 
of that  you  may  obtain  a  clear  idea  and  proper  understanding, 
you  are  to  know  that  all  matter  and  all  material  substances  are 
composed  of  combinations  of  three  several  substances,  extracted 
from  the  four  elements,  which  three  subetances  in  combination 
are,    ./Vi  ,   Salt,  A^,  Sulphur,  and  _A  ,  Spirit.    Tha 

first  L/  of  these  ^produces  Solidi-'^'' — ■'—^  ty,  the  second 
Softness,  and  the  third  the  Spiritual,  vaporous  particles.  These 
three  compound  substances  work  potently  together;  and  therein 
consists  the  true  process  for  the  transmutation  of  metala. 

"To  these  three  substances  allude  the  three  golden  basins,  in 
the  firat  of  which  was  engraved  the  letter  M.-.,  ia  the  second, 
the  letter  G/.,  and  in  the  third  nothing.  The  first,  M.'.,  is  tha 
initial  letter  of  the  Hebrew  word  Malakh,  which  signifies  Salt ;  and 
the  second,  G.-.,  of  the  Hebrew  word  Geparailh,  which  signifies 
Sulphvr ;  and  as  there  is  no  word  in  Hebrew  to  express  the 
vaporous  and  intangible  Spirit,  there  is  no  letter  in  the  third 
basin. 

"  With  these  three  principal  substances  you  may  effect  the  trans- 
mutation of  metals,  which  must  be  done  by  means  of  the  five 
points  or  rules  of  the  Scottish  Mastership. 

"The  first  Master's  point  shows  us  the  Brazen  Sea,  wherein 
must  always  be  rain-water;  and  out  of  this  rain-water  the 
Scottish  Masters  extract  the  first  substance,  which  is  Salt;  which 
salt  mnst  afterward  undergo  a  sevenfold  manipulation  aad 
purification,  before  it  will  be  properly  prepared.  This  seven- 
fold purification  is  symbolized  by  the  Seven  Steps  of  Solomon's 
Temple,  which  symbol  is  furnished  us  by  the  first  point  or  rule  of 
the  Scottish  Masters. 

"After  preparing  the  first  substance,  you  are  to  extract  the 


BKIOOT  or  THB  BDKi  OK  rBIXCB   AOBFT. 


?«1 


IL' 
Mill 


and,  SuIpUnr,  ont  or  Ibv  purest  gold,  to  which  mast  tliea  be 
atldcd  Ui'c  purilivd  or  Cflc«Liul  ijulL  Tliev  nn  to  bv  mixed  as  the 
Art  directs,  uid  tbcu  placed  id  u  vcmcI  iu  the  forni  of  ik  Snir,  in 
which  it  is  to  remain,  as  the  Ark  of  NoBh  was  afloat,  one  hundred 
and  fiftv  duys,  bviDg  bruuglil  to  th«9  Grist  diim|),  warm  degree  of 
Gtv,  that  it  muy  i)iitrt'fy  aud  produce  Ihi-  miueral  fLTuututution. 
This  \»  ilie  81'Coml  puiut  or  rule  of  the  Scottish  Maatcnt" 

If  }'ou  rvllvcl,  my  Brotkvr,  tJiut  it  was  impouible  fur  any  one  to 

iiginc  that  vilbvr  cotuiiiua  salt  or  nitre  c-otild  bu  extracted  from 

in-wax-r,  vr  aulphiir  from  puK  gold, you  will  no  doubt  ju»poob 
ihut  somi*  goHfct  mpauiiig  was  conct'aicd  in  thi^«e  words. 

The  KuWluh  consider*  ihe  inimtLlciijil  part  of  muri  as  threefold, 
cousisiiiiy  of  Nepuebcji,  Kuach,  uiid  NescuamaU,  VaycltA,  Sfiir- 
Uu.%  and  MtHS,  or  Soul^  SpirU,&aii  Infeileot.  Thvra  are  tji-n-n 
IJoJy  Ptilucvs,  Seven  Ueuvi-na  and  St.-vcn  Throuca;  aud  Sonla  an 
porilied  liv  jiscending  through  Seven  fiphe-ro'S.  A  Ship,  ia  H«1>r«w. 
ta  J  tti  :  and  the  came  word  means  /,  Me,  at  Jlgaelf. 

The  KiTLUL  continues : 

"Multiplying  the  ^iihstancx  thiis obtaioed, ia  thetfaird  operatioDi 
which  is  dune  by  adding  to  them  the  animate,  volatile  Spirit  ; 
which  i»  done  by  mrans  of  the  water  of  the  Uolcatial  >Salt.  as  well 
as  by  the  ^att,  which  must  be  daily  added  to  it  very  cureriilly,  and 
strictly  observing  to  p'lt  neither  too  mnch  or  too  little;  inoemuoh 
as.  if  you  add  too  niucb,  you  will  destroy  that  growing  and  multi- 
plying subacunoe;  aud  if  too  link',  it  will  bt-  OL'If-uuiiiiUuied  aud 
destroyed,  and  shrink  away,  not  having  sufflcient  sululautialitj 
for  it9  preservation.  This  third  poiut  or  rule  of  the  Bcottisb 
Miutere  gives  ua  the  emblem  of  the  building  of  the  Tower  of 
Uubel,  used  by  our  Scottish  ila^Cers,  because  by  irregularity  and 
want  of  dne  proportion  uud  harmony  tbat  work  was  stopped ;  and 
lh«i  wuikroi'u  could  proeeed  no  further. 

"Noxt  oomvs  the  fourth  opi.Tation.  ropregunted  by  Ihf  Oobical 
Stooe,  whotHf  faces  and  angles  are  all  equal.  A«  soon  as  the  work 
ia  brought  to  tbe  necessary  iwiut  of  multiplication,  it  is  to  be  suli- 
u)Ut«d  to  the  third  degTM  of  Fire,  wherein  it  will  receive  the  due 
proportion  of  th&  strength  and  subatuuoe  of  the  metallic  partioI«« 
of  the  Cubical  Stone;  and  this  is  the  fourtli  point  or  rule  of  the 
Scottish  Masters. 

"Finally,  w«  oome  to  th?  fifth  and  last  operation,  indicated  to 
ua  by  the  Flaming  Star.  After  the  work  hua  become  a  duly-propor> 


782  VOIIA.LS   AND   DOQMA. 

tioned  substance,  it  is  to  be  subjected  to  the  fourth  aod  strongest 
degree  of  fire,  wherein  it  must  remain  three  times Hwentj-seTen 
hours;  until  it  is  thorouglily  glowing,  by- which  means  it  becomes 
a  bright  and  shining  tincture,  wherewith  the  lighter  metals  may 
be  changed,  by  the  use  of  one  part  to  a  thousand  of  the  metal. 
Wherefore  this  Flaming  Star  shows  us  the  fifth  and  last  point  of 
the  Scottish  Masters. 

"  You  should  pase  practically  through  the  five  points  or  rules 
of  the  Master,  and  by  the  use  of  one  part  to  a  thousand,  trans- 
mute and  ennoble  metals.  You  may  then  in  reality  say  that  yoar 
age  is  a  thoasand  years." 

In  the  oration  of  the  degree,  the  fallowing  hints  are  given  as  to 
its  true  meaning: 

"  The  three  divisions  of  the  Temple,  the  Outer  Court,  Sanctuary, 
and  Holy  of  Holies,  signify  the  three  Principles  of  our  Holy  OrdiT, 
which  direct  to  the  knowledge  of  morality,  and  teach  those  most 
practical  virtues  that  ought  to  be  practised  by  mankind.  Therefore 
the  Seven  Steps  wiiich  load  np  to  the  Outer  Court  of  the  Temple, 
are  the  emblem  of  the  Seven-fold  Light  which  we  need  to  possess, 
before  we  can  arrive  at  the  height  of  knowledge,  in  which  consist 
the  ultimate  limits  of  our  order. 

"In  the  Bninen  Sea  we  are  symbolically  to  pnrify  ourselves 
from  all  pollutions,  all  faults  and  wrongful  actions,  as  well  those 
committed  through  error  of  judj^mcnt  and  mistaken  opinion,  an 
those  intentiouLilly  dune;  iniismuch  as  tiiey  equally  prevent  us 
from  arriving  at  the  knowleJge  of  True  Wisdom.  We  must  thor- 
oughly cleanse  and  purify  our  hearts  to  their  inmost  recesses,  before 
we  can  of  right  contemplnto  that  Flaming  Star,  which  is  the 
emblem  of  the  Divine  u,nd  Glorious  Shekinah,  or  presence  of  God: 
before  we  may  dare  approach  tlio  Throne  of  Supreme  Wisdom." 

In  the  degree  of  The  True  Mason  [Lc  Vrai  J/apow],  styled  in 
the  title-page  of  its  Ritual  the  23d  degree  of  Masonry,  or  tlie 
12th  of  (he  5th  class,  the  Tracing-board  displays  a  luminous  Tri- 
angle, with  a  great  YCd  in  the  centre. 

"  The  Triangle,"  says  the  Eitual,  "  represents  one  God  in  three 
Persons  ;  and  the  great  Yud  is  the  initial  letter  of  the  last  word. 

"The  Dark  Circle  represents  the  Chaos,  which  in  the  beginning 
God  created. 

"  The  Cross  within  the  Circle,  the  Light  by  means  whereof  He 
developed  the  Chaos. 


KNIOUT  07  TUK   SUN,   Ott   I'lttXCK    ADEFT. 


783 


'  The  S^jonre,  the  fonr  Eletnenls  into  which  it  was  resolved. 
^"The  Trinngle,  ngain,  tho  tbreo  Prineiples  [Salt,  Sulphur,  and 

ercnrr],  which  the  intermingling  oF  tlie  eU*mnnt«  prodncpd. 

"God  creaiesj  Nstnre  produces;  Art  muUipUes.     God  created 
Chaos;  Xatartt  produced  it;   God,  Nature,  and  Art,  huTe  per- 
~  Bted  it 

"  The  Altar  of  Perrumes  indicates  the  Fire  that  is  t«  he  applied 

Niiture.    The  two  l&ieers  are  the  (wo  niroMMS,  inoial  and  drv', 

wliich  il  is  to  he  uorktid.    Thv  howl  is  the  mould  of  oak  that 
.  to  inclose  the  pbiliMOpbal  egg. 

'Th«  two  Ggurei  surmounted  by  a  Cniffl  are  tb*  two  Tuseg, 
lulure  and  Art,  iij  which  is  to  be  consununated  the  double  mar- 
of  thu  white  wonmn  with  the  red  Serritvr,  from  which  uiar- 
LVill  spring  a  most  Potent  King. 

"  CI1BOS  means  universal  matter,  formlees,  but  susoeptible  of  al] 
Di'ins.    Form  is  tho  Light  inclosed  in  the  sevdj  of  all  tipccies;  and 
home  U  in  the  Unirersul  Spirit. 

"To  work  on  universal  mailer,  use  the  iiiU*nia!  and  citeraal 
ce:  the  four  elenu-iil*  reault.  the  Frincipia  Principiarum  and 

tmCfiiata;  Fire,  Air,  Water,  Earth.  There  are  four  qoalitiea  tif 
jew  element*— tho  warm  and  dry,  the  cold  and  moist.  Two  ap- 
ertain  to  mch  element :  The  drv  aiid  cold,  to  thv  Earth;  the  oold 
id  rauist,  to  Water;  the  moist  and  warm,  to  tbu  Air;  and  the 
"irarm  and  dry,  to  ¥'\rv :  whtn-by  the  Fire  connects  with  the  Earth  ; 
Jl  the  (.-K-nK'nt^,  a&  Uermt-s  aaid,  moviDg  in  circlc& 

"From  tho  mixture  of  the  four  Elementa  and  of  tbctr  foar 

lahtics,  result  the  threiv  Principles,— Mercury,  Snlphnr,  and  Salt. 

lesc  are  tho  philosophiral,  not  the  ^olgar. 

"The  philoaophieal  Mtrcury  ia  a  Water  and  Spikit,  which  dia- 

IvFi  and  Htiblimntc!!  the  Sun ;  the  philosophical  Sulphur,  a  jir« 
did  u  fSoiiL,  which  moHiticH  and  colon  it;  ihe  philooopliioal  iialt, 
iin  Enrth  and  »  Body,  whieh  coagnlatva  and  lixcs  it ;  and  the 
rhule  if!  done  in  the  boeom  of  tho  .lir. 

"  l-'pom  thcs*  tliriHi  Principles  rvsnlt  the  four  Elements  dupli- 

trd,  or  the  Grand  Elements,  Mercury,  Sulp^vr,  Salt,  and  Oltas} 
two  nf  irhioh  are  volatile, — the  Water  fMercnrj]  and  the  Air 
[tfalpliar],  which  is  oil ;  for  all  substances  liqnid  in  their  nature 
kvoid  fire,  which  takes  from  the  one  [water]  and  burns  the  other 
)ilj ;  bnt  the  other  two  arc  dry  and  solid,  to  wit,  tlic  Sail,  wherein, 
riro  is  coititiinod,  luid  thu  pure  E<irtk,  which  ie  the  Gl(t»9;  vu 

60 


784  VORA.LE    AND    DOGMA. 

both  of  which  the  Fire  has  no  other  action  than  to  melt  aod 
refine  them,  unless  one  makes  nae  of  the  liqnid  alkali ;  for,  joet  as 
each  element  consists  of  two  qualities,  so  these  great  duplicated 
Elements  partake,  each  of  two  of  the  simple  elements,  or,  more 
properly  speaking,  of  all  the  fonr,  according  to  the  greater  or  less 
degree  of  each, — the  Mercury  partaking  more  of  the  Water,  to 
■which  it  is  aasigned ;  the  Oil  or  Snlphur,  more  of  the  Air;  the 
Salt,  of  the  Fire;  and  the  Glass,  of  the  Earth ;  which  is  found, 
pure  and  clear,  in  the  centre  of  all  the  elementary  compo8it«s, 
and  is  the  last  to  disengage  itself  from  the  others. 

"  The  four  Elements  and  three  Principles  reside  in  all  the  Com- 
pontids,  Animal,  Vegetable,  and  Mineral;  but  more  potently  in 
some  than  in  others. 

"The  Fire  gives  them  Movement;  the  Air,  Sensation;  the 
Water,  Nutriment;  and  the  Earth,  Subsistence. 

•'  The  four  duplicated  Elements  engender  the  Stonb,  if  one  is 
careful  enough  to  supply  them  with  the  proper  quantity  of  fire, 
and  to  combine  them  according  to  their  natural  weight.  Ten 
parts  of  Air  make  one  of  Water ;  ten  of  Water,  one  of  Earth ;  and 
ten  of  Earth,  one  of  Fire ;  the  whole  by  the  Active  Symbol  of  the 
one,  and  the  Passive  Symbol  of  the  other,  whereby  the  conversion 
of  the  Elements  is  effected." 

The  Allusion  of  the  Ritual,  here,  is  obviously  to  the  four  Worlds 
»>f  the  Kiibiiliih.  The  ten  Sephiroth  of  the  world  Briah  proceed 
from  ^I.il.'ikolh.  the  last  of  the  ten  Emanations  of  the  world  Azi- 
Iiith;  the  ten  Sephiroth  of  the  world  Yezirah,  from  Malukoth  of 
IJriali ;  and  the  ten  of  tlie  world  Asiah,from  Mulakoth  of  Yezirah. 
The  Pass-word  of  the  degree  is  given  as  Mefralon,  which  is  a  cor- 
ruption of  Metatron,  the  Cherub,  who  and  Sandalphon  are  in 
the  Kabalah  the  Chief  of  the  Angels.  The  Active  and  Passive 
Symbols  are  the  Male  and  Pemala 

The  Ritual  continues: 

"  It  is  thereby  evident  that,  in  the  Great  Work,  we  mast  employ 
ten  parts  of  philosophical  Mercury  to  one  of  Sun  or  Moon. 

"  This  is  attained  by  Sohi(io?i  and  Coagulation.  These  words 
moan  that  we  must  dissolve  the  body  and  coagulate  the  spirit; 
which  operations  are  effected  by  the  moist  and  dry  bath. 

"  Of  colors,  black  is  the  Earth  ;  while,  the  Water ;  blue,  the  Air ; 
imd  red,  the  Fire;  wherein  also  are  involved  very  great  secrets 
and  mysteries. 


KSIflllT  0?  THI.3D1I,  OR   PBIVCE   ADEPT. 


?8.-| 


'  The  ftppMTstas  employed  ia  'The  Onnt  Work'  coosists  ot  Ow 
lilom  bath,  tlie  Dry  bntli,  the  Vases  of  Kature  and  Art.  the  bowl 
of  oak,  luinm  tutpietUim,  the  Seal  of  Hermes,  the  tube,  the  phvB- 
,  ical  lamp,  ami  the  ir»a  rod. 

"  The  work  is  i)erfected  in  seventeen  philoiophioftl  tnoiiths,  uo 
ccrding  to  the  mixtore  of  Ingredienta.  The  beuefils  reaped  from 
it  UK  of  two  kinds — one  alTfKiting  the  soul,  and  the  other  the  body. 
Tkt  formtr  eantitt  in  knowing  Ood,  Nature,  ami  ourrel/;  and 
tboee  to  the  body  are  ni'alth  and  health. 
"The  Iiiitialc  inivurti-i  Ut-avcn  mid  Kartb.  Heaven  \»  the 
?or1d  tnanire^t  to  the  Iritclligenoc,  aubdiTided  into  Paradise  und 
Hell;  Earth  is  the  World  niunifoat  to  the  Seaaes,  alBotiibdividod 
,  into  thtj  Celestial  and  that  of  Th«  Elements. 

"  There  are  Sciences  iipecially  ooniweicd  with  each  of  those. 
Tho  one  in  orflinirrif  nvd  nmtmun ;  ikf  et^tr.  mifttir  nad  necrtit. 
The  World  tognixable  by  the  liitolloct  has  the  Ilcrmelic  Theology 
nod  ibe  Kabahih;  the  (Mestial  Aotmlogy;  and  thftt  of  tho  Ete- 
Lment^,  Chi'mistrv,  whid)  by  its  dronm|KM>iiiona  und  separations, 
efl'ectcd  by  Brc,  rcrcoU  all  the  moet  hidden  eo<TCts  of  Mtture,  in 
the  thre«  kincls  of  Compound  Sii1>stnnee«.  This  iMt  Mnionnc  is 
'  Btyl«d  *  Honnetio,'  or  •  The  operating  of  th«  Gnnt  Work.' " 


» 


The  Ritaal  of  the  Pegree  of  Kabslistic  and  Hermetic  Bone  fi, 
tiae  theflf?  p(u4p»gi-9 : 

"  Thi?  tnip  l*liiloaophy,  known  and  practised  by  Solomon,  is  t3ie 
boeUon  which  Masonry  is  founded, 

*■  Our  Auc'icDt  MnHons  have  eoneealrd  from  ns  the  most  im- 
portant |Kiini  of  this  Divine  Ari,  undi-r  hitToglyphiewI  oharoclors, 
which  are  hut  enigmas  and  parables,  to  all  the  Seu^elete,  Ui« 
Wicken.  and  the  Ambitious. 

*'  He  will  be  supremely  fortunate,  who  shall,  by  arduous  labor, 
disoover  tbii  sacred  pluce  of  deposite,  wherein  all  naked  the  sub- 
lime Truth  is  hidden ;  for  he  may  be  assured  that  he  bns  fonnd 
the  True  Light,  tlie  True  I'VIiWty,  the  True  Heavenly  Good.  Then 
may  it  traly  be  snid  that  he  it  one  of  tho  True  Elect ;  for  H  i»  ikt 
only  rtfil  and  moxt  SnUime  Sritmrts  of  at!  ihote  to  wkick  a  mortal 
CUM  ojt/fire:  bis  days  will  In*  pwlongcfl,  and  hia  soul  freed  of  all 
Tloea  and  earrnptiun;  into  which"  {\i  is  added,  to  mislead,  as  if 
from  ffftr  too  moeh  Would  be  diMlo«ed},  "  Iht  human  rac«  U  oftm 
ltd  bjf  indigenct" 


786  HORA.LS  AND   DOOHA. 

As  the  symbolism  of  the  Hall  and  the  language  of  the  ritoal 
mntually  explain  each  other,  it  should  be  noted  here,  that  in  this 
degree  the  colnmna  of  the  hall,  12  in  iiamber,  are  white  variegated 
vith  black  and  red.  The  hangings  are  black,  and  over  that  crimson. 

Oyer  the  throne  is  a  great  Eagle,  in  gold,  on  a  black  ground. 
In  the  centre  of  the  Canopy  the  Blazing  Star  in  gold,  with  tie 
letter  Tod  in  its  centre.  On  the  right  and  left  of  the  throne  are 
the  Snn  in  gold  and  the  Moon  in  silrer.  The  throne  is  ascended 
to  by  three  Steps.  The  hall  and  ante-room  are  each  lighted  by 
ten  lights,  and  a  single  one  at  the  entrance.  The  colors,  black, 
white,  and  crimson  appear  iu  the  clothing;  and  the  Key  and 
Balance  are  among  the  symbols. 

The  duty  of  the  Second  Grand  Prior,  says  the  Ritual,  is  "to 
see  if  the  Chapter  is  hermetically  sealed ;  whether  the  materials 
are  ready,  and  the  elements ;  whether  the  Black  gives  place  to  the 
White,  and  the  White  to  the  Red." 

"  Be  laborious,"  it  saye,  "  like  the  Star,  and  procure  the  light  of 
the  Sages,  and  hide  yourself  from  the  Stupid  Profane  and  the 
Ambitious,  and  be  like  the  Owl,  which  sees  only  by  night,  and 
hides  itself  from  treacherous  curiosity." 

"The  Snn,  on  entering  each  of  his  houses,  should  be  received 
there  by  the  four  elements,  which  you  must  be  careful  to  invite 
to  accompany  yon,  that  they  may  aid  you  in  your  undertaking; 
for  without  them  the  House  would  be  melancholy:  wherefore  you 
will  give  him  to  feast  upon  the  four  elements. 

"When  he  shall  have  visited  his  twelve  liouses,  and  seen  you 
attentive  there  to  receive  him,  you  will  become  one  of  his  chiefest 
favorites,  and  he  will  allow  you  to  share  all  his  gifts.  Matter 
will  then  no  longer  have  power  over  you ;  you  will,  so  to  say, 
be  no  longer  a  dweller  on  the  earth ;  but  after  certain  periods 
yon  will  give  back  to  it  a  body  which  is  its  own,  to  take  in  its 
stead  one  altogether  Spiritual.  Matter  is  then  deemed  to  be  dead 
to  the  world. 

"Therefore  it  must  be  re-vivified,  and  made  to  be  bom  again 
from  its  ashes,  which  you  will  effect  by  virtue  of  the  vegetation  of 
the  Tree  of  Life,  represented  to  us  by  the  branch  of  acacia. 
Whoever  shall  learn  to  comprehend  and  execute  this  great  work, 
will  know  great  things,  say  the  Sages  of  the  work;  but  when- 
ever you  depart  from  the  centre  of  the  Square  and  the  CompasSj 
yoo  will  no  longer  be  able  to  work  with  success. 


KKIOHT  or  THB  SDK,   OK  PRINcK  ADRIT. 


787 


1  ** 


"Aiiothcr  Jtwcl  is  ncct-ssary  for  you,  and  in  certain  nndprtak- 

igH  cannot  lio  iliEpenw-d  with.     It  is  what  iit  tcrmitl  the  Kaha- 

tjc  paQtocle .  .  .  This  aurice  vith  it  tlic  power  of  commanding 

c  spirits  of  the  dementi.    It  is  ncc«ssftn-  for  yon  to  kaov  hov 

iwo  it,  and  that  you  will  loKrn  by  ptrsererance  if  you  are  a 

lover  of  the  scieoce  of  uiir  prGdcceseora  tlio  Sages. 

"A  gre«t  BLwlc  Eagle,  the  King  or  Birds.     Ue  alone  it  is  tlist 

caa  6re  the  Stin,  mat«rtiil  in  its  iiaturi',  that  tia^  no  form,  and  yet 

>y  ita  form  develops  color.    Ttie  black  ia  a  complete  hurbingor 

of  tlie  work  :  it  obanges  color  and  assumed  u  nutural  funn,  out 

wbflToof  wilt  emerge  a  briiliunt  H\xa. 

"The  birth  of  the  Sun  is  always  annoiinoed  by  iti  Slot,  reprc- 

sted  by  tho  Blazing  Star,  vhiob  jon  will  know  by  its  fiery 

lor;  and  it  is  followed  in  i\s  conrae  by  Llie  silvery  lustre  of  the 

oon. 

"A  rough  Adhliir  is  the  shapelcds  ^ione  which  Is  to  be  prepared 
order  to  commence  the  philosophical  work ;  and  to  be  dcTclopeiJ, 
order  to  change  its  form  from  triangular  to  cubic,  allcr  Uie 
Separation  from  it  of  its  Salt,  Snlphtir,  and  Mereury,  by  the  aid  of 
the  Sinun-,  Level,  Phimb,  aud  Balance,  and  all  the*  uthor  Mnaanio 
implements  which  Wf  u^e  gymlolicaHy. 

Here  we  put  them  to  philusophloal  use,  to  constitute  a  well 
iportioued  ediiice,  through  which  you  are  to  make  puss  the 
do  mutrriol,  analo^us  to  a  Oaiidtduto  commencing  hie  initia- 
ion  into  our  mysteries.  Whcu  we  build  we  must  observe  all  Uio 
Ice  and  proportions;  for  otherwise  Uie  Spirit  of  Life  cannot 
lodge  therein.  So  yoti  will  bnild  the  great  tower,  in  which  is  to 
born  (lie  fire  of  the  Sage-S,  or,  in  other  words,  the  fire  of  Heaven ; 
as  &l«o  the  Bra  of  the  Sages,  in  which  the  Sun  and  Ikfoon  are  to 
balhe:  That  is  the  basin  of  PuriRcaUon,  in  which  will  be  the 
vater  of  Celestial  Grace,  water  that  doth  not  soil  the  hands,  bat 
puriliea  nil  leprous  bodies. 

*'Let  ns  labor  to  instruot  oar  Brother,  to  the  end  that  by  bts 
toils  he  may  enccecd  in  discovering  the  principle  of  life  contained 
in  tlm  profundity  of  matter,  and  known  by  the  name  of  Alka- 
hut. 

''The  moat  potent  of  the  names  of  Deity  is  Adosal    Its  power 

is  to  put  the  Universe  in  movement ;  and  the  Knighls  who  shall 

i«  fortunate  enough  to  possess  it,  with  weight  uud  measure,  shall 

arc  at  Ihoir  disposition  nil  tbepotenccs  that  inhabit  it,  the  Klc- 


788  KOBAU  AXD    DOQHA. 

mente,  and  the  cognizaDce  of  all  the  virtnea  and  Bcieticea  that  nun 
i»  capable  of  knowing.  By  ita  power  they  would  eucceed  in  di»- 
ooTflring  the  primary  metal  of  the  Sun,  which  holds  within  itself 
Uie  Priuciple  of  the  germ,  and  wherewith  we  can  put  in  allianoe 
the  eix  other  metals,  each  of  which  contains  the  principlee  and 
primitive  Beed  of  the  grand  philosophical  work. 

"The  six  other  metals  are  Saturn,  Jupiter,  Mwb,  Venus,  Mer- 
oury,  and  Luna;  vulgarly  known  as  Lead,  Tin,  Iron,  Copper, 
QuickeiWer,  and  Silver.  Gold  is  not  included ;  because  it  is  not  in 
its  nature  a  metal.  It  is  all  Spirit  and  incorruptible;  wherefore  it 
is  the  emblem'  of  the  Sun,  which  presides  over  the  Light. 

"  The  vivifying  Spirit,  called  Alkahest,  has  in  itself  the  genera- 
tive virtue  of  producing  the  triangular  Cubical  Stone,  and  contains 
in  itself  all  the  virtues  to  render  men  happy  in  this  world  and  in 
that  to  come.  To  arrive  at  the  composition  of  that  Alkahest,  we 
begin  by  laboring  at  the  science  of  the  union  of  the  four  Elements 
which  are  to  be  educed  from  the  three  Kingdoms  of  Nature,  Mio' 
era].  Vegetable,  and  Animal ;  the  rule,  measure,  weight,  and  eqni- 
poise  whereof  have  each  their  key.  We  then  employ  in  one  work 
the  animals,  vegetables,  and  minerals,  each  in  his  season,  which 
make  the  space  of  tlie  Houses  of  the  Sun,  where  they  have  all  the 
virtues  required. 

"  Something  from  each  of  the  three  Kingdoms  of  Nature  ia 
assigned  to  each  Celestial  House,  to  the  end  that  everything  may 
be  done  in  accordance  witli  sound  philosophical  rules ;  and  that 
everything  may  be  thoroughly  purified  in  its  proper  time  and  pkfc 
in  order  to  be  presented  at  the  wedding-table  of  the  Sponse  and 
the  six  virgins  who  liold  the  mystic  shovel,  without  a  common  fire, 
but  with  an  elementary  fiie,  that  comes  primarily  by  atiraction, 
and  by  digestion  in  the  philosopliical  bed  lighted  by  the  four 
elements. 

"At  the  banquet  of  the  Spouses,  the  viands,  being  thoroughly 
purified,  are  served  in  Salt,  Sulphur,  Spirit,  and  Oil;  a  sufficient 
quantity  thereof  is  tiiken  every  month,  and  therewith  is  com- 
pounded, by  means  of  the  Balance  of  Solomon,  the  Alkaliest,  to 
serve  the  Spouses,  when  they  are  laid  on  the  nuptial  bed,  there  to 
engender  their  embryo,  producing  for  the  human  race  immense 
treasures,  that  will  last  iis  long  as  the  world  endures. 

"  Few  are  capable  of  engaging  in  this  great  .woi^.  Only  tha 
true  Free-Masons  may  of  right  aspire  to  it;  and  even  of  them. 


BNiaOT  or  TBS  aUH,  on  PRIKCB  ADEPT. 


Ter;  few  are  worthy  bo  attain  it,  bcoauisQ  most  of  them  aru  Igtioranfc 
of  ibe  CluTicuke  and  their  uuutcnts,  luii]  of  tliu  PuntOctc  of  Solo- 
nioti,  wliiuh  tcochoe  hvit  to  lubor  at  (lie  grc»t  work. 

*■  Tbo  weight  raised  by  bolojnon  with  hii  balance  was  I,  ?,  8,  4, 
C ;  whicl)  contains  35  timeH  anity,  3  tnnltipUed  bf  S ;  3  maltiplied 
bv  3 ;  4  mtilt.ipHoil  bj  4  ;  5  muUijilii^d  bj  .%  iLiid  t»u.t' 9;  tlietK 
niiinbprs  thus  intolying  ih«  Bcjnan:^  of  5  and  'i,  the  cube  of  i,  th* 
6)]tinro  of  tJic  sqitiire  of  3,  and  the  stiiiurc  of  S." 

Thus  far  the  Hilnul,  in  Hk  ntimUrs  mirnlloncd  br  it,  ia  an  alln- 
ion  to  the  4.th  probk-m  yf  Kuflid,  u  symbol  yf  Bloc  Masonry, 

tirelj  out  of  pinee  (bore,  aiid  its  moaiiit)g  unkiiuwn.    The  l>a«u 

of  th(t  right-anglwl  Irinnglo  being  3,  and  tho  perpendicular  4,  tlws 

hjpuUiL'n u M!  is  5,  hf  Iho  rule  thut  tlif!  Bum  of  the  wiiiiimsor  the  two 

former  I'Hitals  the  aqiiarc  of  Uie  latter, — 3  X  3  beuig  fl ;  and  4  x  4» 

fl  ;  Olid  9  +  IC  U-iiig  25,  thu  fiijtiAro  of  5.    The  triangle  contains 

it«  sides  the  numbers  1,  i,  and  3.  The  iVrpi-ndiculnr  ig  the 
Malo;  tho  Baso,  the  Female;  the  Hypothcunse,  the  produotof 
two. 


B         •         *•  "        \  y^  \     •'x 

X'yK* 

s     «t      •      *  v'''^    \/^ 

C      n      -      «    '        ^C*} 

^  —  m,  M.  \      •* 

"     I      ■     I      *  t  \ 

I  I  » 

4  S  « 

7  S  S 


* 


To  fix  tho  To1atil«,  in  thfl  Ilcrm^lic  Inngango,  meanfl  to  mato- 
riatise  tite  spirit;  to  vohitilizo  tho  Died  i«  to  epiriUialiev  matter. 
To  iiepiknit«  (bit  subtilu  fVom  the  gross,  in  the  flr^l  operation. 


790 


XOBJLLfl  Am)  DOGMA. 


■4 


wbieb  is  vholly  intcmal,  is  to  free  onr  soul  fhmi  all  prejod: 
and  all  rioe.  Tbia  is  effected  bj  llie  ase  of  the  philoAophii 
Salt,  tliat  is  to  say,  of  Wisdom  ;  of  Mkrcubv,  ihnt  is  to  say, 
poraanul  aptitude  and  labor;  mid  of  Sulphl'r,  which  reprcwnu 
the  tital  energy,  aad  llie  ardor  of  the  will  Thus  we  succeed  in 
chuiging  into  sptrituitl  gutJ  eiich  things  crea  as  are  of  least  nUue, 
and  even  the  foul  things  of  the  earth. 

It  is  in  thie  sense  we  are  to  anderi^taiid  the  parables  of  the 
roetic  philosophei's  and  ihe  propht-l^  of  Alvhi-my;  hot  in 
works,  us  in  ihe  Great  Work,  we  must  BkillftilK  scpanitn  lh«  (bV- 
tile  from  the  gross,  the  mystic  from  the  posiliTc,  alk-gnry  from 
theory.  If  you  would  rfod  tb«m  with  pleasure  and  undcrabuiit- 
ingly.youmnit  first  nnderstand  themallegoricallTin  Iheirentltvtr 
and  then  dtscwnd  from  uHpgories  to  rra)itio«  by  war  of  th«  con»- 
Bpoiuleows  or  analogic  indicated  in  the  single  dogma: 

"  What  is  above  is  like  what  is  below;  and  what  is  below  u 
what  is  nbovp-" 

The  treatise  ^'■Minerva  i^undi,"  uttribntod  to  IXerniM 
megistns,  contains,  nndor  the  most  poetical  and  profi^und  ail<-{ 
ries,  the  dogma  of  the  self-creation  of  beings,  or  of  tfa«  Us  if 
creation  that  ri'snlts  from  the  accord  of  two  forcee,  ihi'se  which 
the  Atclieiulsts  culled  the  Fixed  and  the  Volatile,  and  which  sn. 
in  tbc  Abaolnte,  N'eceasity  and  Liberty. 

When  the  Masters  in  Alchemy  aay  that  it  needs  but  IUUb 
and  «xpcnK  to  aecompliah  the  works  of  Science,  when  they 
abore  all,  that  hut  a  sitigle  vessel  is  necessary,  when  tb^  sf^ 
of  the  Great  and  Single  furnucc.  which  all  can  nsa,  wlick  i* 
within  the  rcaoh  of  all  (lie  world,  and  which  men  posnssvit^ 
ont  knowing  it,  they  ntlude  to  the  phiioMtpiiical  and  moral  Aichcn.'. 
In  lact,  a  strong  and  determinod  will  can,  in  a  little  whil«,  sil*^ 
conip1et«  independeiiee  ;  and  we  all  possess  that  chemical  initn- 
meuit  tbe  great  and  single  athauor  or  furiia«^,  which  nrvMbsVp* 
arate  the  subtile  from  the  gross,  and  the  fixed  from  the  Toisttl^ 
This  ioatmnicnt,  complete  as  the  world,  and  accnnite  as  the  nl>>^ 
ematics  themsfKes,  is  designated  by  the  Sages  ander  the  ittbkin 
of  the  Pentagram  or  Star  with  fiye  points,  Che  atwolate  itgn  "^ 
human  intelligence. 

The  end  and  perfection  of  the  Great  Work  is  eipresstJi 
alchemy,  by  a   triangle  surmonutod  by  a  cross:  and  tbeMltf 
Tau,  n,  the  last  of  the  Sacred  alphabet,  has  the  same  meantlif' 


KNIQHT  OF  THE  8UH,  OB  PEINOE  ADEPI. 


791 


The  "elementary  fire,"  that  comea  primarily  by  attraction,  is 
evidently  Electricity  or  the  Electric  Force,  primarily  developed 
as  magnetism,  and  in  which  is  perhaps  the  secret  of  life  or  the 
vital  force. 

Paracelsus,  the  great  Reformer  in  medicine,  discovered  magnet- 
ism long  before  Mesmer,  and  pushed  to  its  last  conseqnences  this 
Inminons  discovery,  or  rather  this  initiation  into  the  magic  of  the 
aaoients,  who  understood  the  grand  magicul  agent  better  than  we 
do,  and  did  not  regard  the  Astral  Light,  Azoth,  the  universal  mag- 
netism of  the  Sages,  as  an  animal  and  particular  fluid,  emanating 
only  from  certain  special  beings. 

The  four  Elements,  the  four  symbolic  animals,  and  the  re-dupli- 
cated Principles  correspond  with  each  other,  and  are  thns  arranged 
by  the  Hermetic  Masons : 

AXOTS. 


HI 


■1I»9 

The  Air  and  Earth  represent  the  Male  Principle ;  and  the  Eire 
and  Water  belong  to  the  Female  Principle. 

To  these  four  forms  correspond  the  four  following  philosophical 
ideas. 

Spirit :  Matter :  Movement :  Repose. 

Alchemy  reduces  these  foar  things  to  three : 

The  Absolute  :  the  Fixed  :  the  Volatile. 

BeasoD :  Necessity :  Liberty :  are  the  synonymes  of  these 
three  words. 

As  all  the  great  Mysteries  of  Qod  and  the  Universe  are  thus 
hidden  in  the  Ternary,  it  everywhere  appears  in  Masonry  and  in 
the  Hermetic  Philosophy  under  its  mask  of  Alchemy.    It  even 


793 


UORALS    A.nD  DOQUX. 


appears  where  Mu«ons  du  uot  su^pvcl  iL;  to  ttfocli  the  ductrioe  of 
the  M^uilibi-iuui  or  Coiitniriee,  and  th«  resultant  IlamionT. 

Tliu  (louMe  Irimigla  t)f  SuIduiou  is  expluinvd  liy  Saiiit  ■Titliit  tt 
a  I'L-uurkuble  iiiiiiiuer:   There  aiv,  li«  dA,re,  ibivo  witn<NK«a  ib 
HMvaD,— Uie  F*tber,  tbe  Word,  uDd  the  ilol;  Spirit;  oiid 
witnesses  on  earth, — the  breath,  waUT,  and  blood.    He  thns  i 
witb  tlie  Maalera  of  the  Ut^rmetit!  l'hilo^u|i1)y,  who  gJvv  to  ifal 
8ulphur  the  nama  of  Etli«r,  to  their  MerRnrjr  lh«  nunw  of  pb 
Bojihical  water,  to  their  Salt  that  of  blood  of  the  dragon,  or 
sti'niim  of  Uu;  uarth.    The  bluod,  or  Salt,  cornwpuitd»  hj  cip|i 
tion  witli  the  I'ttlbcr;  the  AzvtUic,  or  Meroiirial  vatvr,  willi 
Word,  or  Logos;  »iid  Ihc  bro*tli,  with  the  Holy  Spirit,     Bat 
thiugd  of  High  .Symbolitm  can  be  w«ll  acdvrstood  oul;  bf 
time  children  of  Scienoe. 

Alchemy  hus  iU  Symbolic  Triad  of  Salt.  Siilpbur,  aod  Mc 
ciiry, — 'Uiau  consisting,  according  to  the  Hernietjo  phiio9U)jlieni 
of  Budy,  Soul.  uEid  Spirit.  The  I)oto,  the  liuveiii  and  the  Phouii 
are  striking  Symbols  of  Good  and  £ril,  Light  and  Darkoesd^aad 
the  Bennty  reBuUiug  from  IhL*  e<[ttilibriiim  of  tlte  two. 

If  you  would  tiudcnsLand  llie  truo  ijOcruUi  of  Alchemy,  n 
racist  Ftihly  tlio  works  of  tlia  Mnsters  with  pationoe  and  aatidn 
Kvery  wnrd  is  ottnn  an  enigma;  and  lo  him  nhu  reads  in 
the  whole  will  deem  absurd.     Ktcu  irhcn  they  aeem  to  traob  I 
the  Qrciat  Work  U  the  purification  of  the  Soul,  and  ^  to  deal  iaIJ 
with  morals,  they  most  conceal  their  menning,  and  dcocivc  all  bat> 
the  initiates. 

Yod  [  s  or  *  ]  is  l<Tmed  in  Uie  Kabalub  the  apifrr,  worhmn  <l 
thu  Drily.  It  \a,  says  the  Porla  Calornni,  single  and  prinul.  tik( 
9H0,  wbiah  ie  the  flrst  oDioQg  numbers;  uud  like  a  point,  ibp  Snt  i 
Ireforc  all  bodies.  Moved  iL-nglhwise,  it  produces  a  /tn^  vhtcb  f* 
Vaa,  and  \Mi  moved  eidcwise  prodaoca  a  supcrficie»,  vhidi  li  D>* 
l«tli.  Thus  Van  [l  ]  becorata  DiiU-th  [l] ;  for  movemcot 
fiom  right  to  left;  and  all  commtinicntion  ii  from  aboTu  to  bcl 
The  pUmtHda  of  TAil,  thut  iK,the  name  of  lliia  K-ttcr.  *))rllet].  i*  I 
TV,  V-o-D.  Vau  [which  representa  fl]  and  Ualelh  \i\  an  llfj 
like  Yod,  their  principle. 

YOd,  Bays  the  JSipfira  de  Zeniutha,  u  the  Symbol  of  Wi^oW 
and  of  the  Father. 

The  Principle  «sllcd  Father,  lUiys  the  Tdra  Svto,  U  vm^ 
heoded  in  Yd<d,  irliidi  flows  duwonard  from  the  Holy  faflaCDtf' 


KKIftBT  or  -niB  SUIT,  on  rftLKCB  ADBFT. 


793 


wlierefore  Ywd  is  the  muvt  oooall  of  all  the  li>tt«ra  i  Tor  ho  ia  tha 
beginnitig  aud  end  of  all  Uitnga  The  8nperii»l  Wisdom  ia  Yod ; 
fritd  nil  tUinga  arc  Includnd  in  Vud,  who  is  Lhea-foro  called  Fiith«r 
of  FutWr,  or  tbo  G<;ii«rutur  of  the  Uuiveraal.  The  Principle  of  all 
thingsiscallcd  thollouicoroll  thiogB:  wherefore  YOdia  the  brgin- 
ning  and  «nd  ofiill  thing.^;  u-s  it  is  v/t'iUi-u  :  *^  ITion  Jm/it  made  att 

KhigH  in  Wisdom"  >"or  The  Ali  is  ((-rmeil  Wisdom ;  and  iu  il  The 
11  IS  ooDtaioed  ;  and  thi-  suiumarjr  of  all  Ihiiiga  U  tho  Uoljr  ^uiiif. 
Yud,  £a;8  the  Siphra  de  Ztnmiha,  signifpng  thr  Faihor.  sp- 
oacbcs  ihe  letter  lie,  which  is  the  Mother ;  mid  bj  thf  cunibiuur- 
tiou  uf  thcee  two  is  dvuoled  thai  }umiuous  iiiQtience  Therewith 
Bititih  is  imbued  by  the  Supcmiki  Wialom. 
la  the  name  irr*,  tiayti  tlie  tianie,  uro  iucltided  the  Futhvr,  Mother, 
j     and  Mtcroprosopos,  thi^ir  issua     He,  impregnatt^d  bj  Vau,  pro* 
daoed  Mioroprusopus,  i>r  Si'ir  Aiipin. 

Wisilani,    Itakeniuh,  is  the  Principle  of  all  things:  it  is  the 

Father  oi  Fathens  and  in  it  arc  the  bu^aning  and  end  of  all 

ihiii^B.     M icntprusnjKw,  tlie  second  UaivcrEal«  is  the  issne  of 

^^'iMloin,  thu  Father,  and  Biiiah,  the  Mother,  and  is  oompoaod  of 

^1^  six  M  uoierationg,  Gcburuli,  Gedulnh,  audTqihareth,  Notfoch, 

'      Uf>d,  und  Yeaod  ;  ia  riiirL'sontc'd  tinder  the  form  of  a  man,  and  said 

tu  Jiaw  at  first  occupii'd  lUu  phice  afterward  tilled  by  lUi:  world 

Briuh  [of  Ci-eatiun],  but  aftcnrard  to  have  beun  raised  to  tha 

Aziluiiiic  Bitht-re,  and  rcci-ivi-d  Wisdom,  Intelligence,  and  Cogni* 

uun  [DmitbJ  Irom  the-  tiupfriial  Wisdom  and  Xulclluutuality. 

Vau,  iQ  the  tri-literal  wvrd,  deuotoa  theto  six  membera  of  Mi- 
oruprosopos.  For  this  Utti^r  in  formed  after  the  fa^hiou  of  Ua- 
croprosopos,  but  withoat  Kother,  the  will,  irhich  n>niame  in  tha 
flrst  prototype  or  Universal;  though  invested  with  a  portion  of 
the  Dtrine  IntpIIcelitul  Puwer  and  Capacity.  The  ilrsL  ITnivoreal 
a  not  use  the  first  piTjou,  and  is  called  in  the  third  jxTuin,  myn, 
UA,  IIr:  but  this  second  Uuiveraal  speaks  in  the  llr«t  fierson, 
ing  the  word  'jx.  ANI.  I. 

The  Idra  Rauaa,  vr  Hynodus  idagQa*  0D«  of  the  books  of  tbs 
har,  saya : 
'  The  Fidrst  of  the  Kldetit  [the  Ahaolute  Deity]  is  in  Mioroproso* 
poa.     All  tbings  ore  one:  all  was,  all  i)(,all  will  be:  tbcro  ncitbor 
will  be,  nor  ia,  nor  has  bi-cn,  mutation. 

But  ho  conformed  llimsc-ir,  by  the  fonniuge,  into  a  form  that 
toius  aU  forniBj  ia  a  form  which  comprdtcuds  all  genera. 


794  U0Bi.L8  AKD  DOQHA. 

This  form  is  in  the  likeness  of  His  form ;  aud  is  not  that  fonn 
but  iU  anologne:  wherefore  the  haman  form  is  the  form  of  all 
above  and  below,  which  are  inclnded  in  it :  and  because  it 
embraces  all  above  and  below,  The  Most  Holy  so  took  form,  and  so 
Microprosopos  was  configured.  All  things  are  equally  one,  in  each 
of  the  two  UniTersals;  but  in  the  second  His  ways  are  divided, 
and  judgment  is  on  oar  side,  and  on  the  side  that  looks  toward 
ns,  also,  tbey  differ. 

Tbese  Secrets  are  made  known  only  to  the  reapers  in  the  Holy 
Field. 

The  Most  Holy  Ancient  is  not  called  Athah,  Thoa,  but  Hua, 
He:  but  in  Microprosopos,  where  is  the  beginning  of  things,  He 
has  the  name  Athah,  and  also  Ab,  Father.  From  Him  is  the 
beginning,  and  He  is  called  Thon,  and  is  the  Father  of  Fathers. 
He  issues  from  the  Non-Ens;  and  therefore  is  beyond  (x^i- 
tion. 

Wisdom  is  the  Principle  of  the  Universe,  and  from  it  thirty-two 
ways  diverge:  and  in  them  the  law  is  contained,  in  twenty-two 
letters  and  ten  words.  Wisdom  is  the  Father  of  Fathers,  and  in  this 
Wisdom  is  found  the  Beginning  and  the  End  :  wherefore  there  is  a 
wisdom  in  each  Universal,  one  above,  the  other  below. 

The  Commentary  of  Rabhi  Chajiin  Vital,  on  the  Siphra  de 
Zeniuiha,  says:  At  the  beginning  of  emanation,  Microprosopos 
issued  from  the  Fiitber,  and  was  intermingled  with  the  Mother, 
under  the  mysteries  of  the  letter  n  [He],  resolved  in  Ti,  that  is, 
Daleth  and  Vau  ;  by  which  Vau  is  denoted  Microprosopos:  because 
Vau  is  six,  and  he  is  constituted  of  the  six  parts  that  follow  Hake- 
mah  and  Binah.  And,  according  to  this  conception,  the  Father 
is  called  Father  of  Fathers,  because  from  Him  these  Fathers 
]iroceed,  Benignity,  Severity,  and  Beauty.  Microprosopos  was 
then  like  tlie  letter  Vau  in  the  letter  He,  because  He  had  no  head: 
but  when  he  was  now  boni,  three  brains  were  constituted  for 
Him,  by  the  flow  of  Divine  Light  from  above. 

And  as  the  world  of  restitution  [after  the  vessels  of  the  Sephi- 
roth  below  Binah  had  been  broken,  that  from  the  fragments  evil 
might  be  created]  is  instituted  after  the  fashion  of  the  Balance, 
flo  also  is  it  formed  throughout  in  the  human  form.  But  Malar 
koth,  Regnum,  is  a  complete  and  separate  person,  behind  Micro- 
prosopos, and  in  conjunction  with  him,  and  the  two  are  called 
man. 


SKinBT  OF  THB  BDH,  OK  PItlXCB   ADKFT. 


795 


The  first  world  [of  InaDity]  could  uot  oontiDue  und  did  not 
isl,  because  it  hod  do  human  coururniution  nor  Ibo  cystpin  of 
Balance,  tbc  Svi>birolh  bcioR  poiiita,  one  below  tht;  wlhcr. 
e  Urai.  Adam  [Micn>i>ro8i>)>ofi,  as  tlialingutahod  fruni  ^ucro|)ro- 
I,  tlio  first  Occvlf  Adam]  was  the  b<'g'ii)Qing,  vbereio  the  tro 
mcnations  proceeded  forth  frnm  potetid^  into  twt 
ilicroproBopos  in  the  sooond  garment  or  iuterposed  racdiam,  with 
t  to  the  Elder  Most  Holy,  who  is  the  name  Tetnigrammatou ; 
anil  he  is  called  Alohim  ;  bi-i:^ni5t>  the  fomier  in  Absolute  Commis- 
eration ;  wbilo  ill  Macroproi^jpiis  bid  lights  have  tlie  natarr  of 
BeTcritiu,  with  rctpect  to  the  cider  Uoircrsal;  tbongh  they  are 
Commiseration,  with  respect  to  the  ligbuof  Mulakotb  aud  tbu  three 
iwer  worlds, 
tl  tho  coQfonnntions  of  Hacroproaopos  coioo  from  tbc  first 
7dam ;  who,  to  interpose  a  second  covering,  caused  a  single  siHirk 
issue  from  the  sphere  of  Severitr,  of  whose  IWe  letters  is  gciit-r- 
tl)o  name  Alohim.  With  this  ifeued  fVom  iha  brain  a  most 
m'btle  air,  <vhich  takes  its  place  on  tbc  ri^ht  baud,  while  the  sjiurk 
of  fire  is  on  tlic  left.  Thus  (lie  while  und  red  do  not  intermix, 
I  lliat  is,  the  Air  and  Fire,  which  are  Moi-cy  and  JudgmenL 
^^^MicroprrHSdpoti  is  the  Tree  of  the  Knowledge  of  Qood  and  BtU, 
^^B|  Suverilies  being  the  KviL 

^^kBbqncu,  to  which  is  givrn  ilio  name  of  Word  of  The  Lord, 
^^perinTfsia  Ilfiivfn,  as  the  six  infmbt-rs  of  the  dcgn-c  Ti-phareth 
ure  vailed,  uud  th<.-8u  become  and  arc  cnnslitiited  by  thnl  «iiix-rior 
TIttitarc  For  every  conformation  and  constitution  is  cDeotod 
by  means  of  veiling,  becnn^e  oc«nltatian  hero  is  the  same  us  mani- 
festalion,  tho  exonig  of  li<;bL  being  vi'ilcd,  so  tbnt,  diminished  in 
latvusity  und  degree,  it  may  be  received  by  those  below.  Those 
six  mpmbrrs,  rnnneired  of  as  contained  in  Kinnb^are  said  to  bn  in 
the  Wrtrld  »f  (.'reulion  ;  as  in  Trpbarctb,  in  tbul  of  FormaLiou ;  and 
as  in  Maliikotb,iathat  of  Fabrication. 

Before  the  inslitation  of  equilihrinm,  face  was  not  towurd  face  : 
ICicroprnaupoB  and  his  wife  issning  forth  back  to  back,  and  yet 
ocibering.  So  above;  before  the  prior  Adnm  was  conformed  into 
male  and  female,  and  the  state  of  eqidlihrium  estnbliKbcd,  the 
Father  and  Mother  were  not  face  to  faoe.  For  tJie  Father  denotca 
tbc  mosi  pcrfi-ct  Love;  and  the  If  other  the  roost  perfect  Sigor. 
And  the  Seven  eupornal  eons  who  proce«d<'d  from  lior,  from  Binuh, 
vbo  brought  forth  seven,  were  all  most  perfect  rigors,  baking  no 


786  MOHAU   AVD  DOGUA. 

connection  with  a  root  in  tbe  Most  Holy  Ancient ;  that  is,  tliey 
were  all  rfmrf,  deetroyed,  shattered;  bat  they  were  plaa'd  in  equi- 
librium, in  the  equipoise  of  the  Orcult  Wisdom,  when  it  was  con- 
formed into  male  and  female.  Rigor  and  Love,  and  they  were  thea 
restored,  and  there  waa  given  them  a  root  above. 

The  Father  is  Love  and  Mercy,  and  with  a  pare  and  aabtle  Anr 
or  Benignity  impregnates  the  Mother,  who  is  Rigor  and  Severity 
of  Judgments;  and  the  product  is  the  brain  of  Microprosopos. 

It  was  determined,  saya  the  Introduction  to  the  Book  Sohar,  by 
the  Deity,  to  create  Good  and  Evil  in  the  world,  according  to  what 
is  said  in  Isaiah,  "  tcho  makes  the  Light  and  creates  the  EviL"  But 
the  Evil  was  at  first  occult,  and  could  not  be  generated  and  brongfat 
forth,  except  by  the  sinning  of  the  First  Adam.  Wherefore  He 
determined  tli:it  the  numerations  first  emanated,  from  Benignity 
downward,  should  be  destroyed  and  shattered  by  the  excessive 
inflns  of  His  Light;  His  intention  being  to  create  of  them  the 
worlds  of  Evila  But  the  three  first  were  to  remain  and  gabsist, 
that  among  the  fragments  should  he  neither  Will,  Intellectual 
Power,  or  the  Capacity  of  Intellection  of  the  Divinity.  The  seven 
Inst  numerations  were  points,  like  the  three  first,  each  subsisting 
independently,  unaustained-  by  companionship;  which  was  the 
cause  of  tlieir  dying  und  bi'ing  shattero-d. 

Tlicre  was  then  no  Love  between  them,  but  only  a  two-fold 
Fear;  Wisdom,  for  example,  fearing  lest  it  should  ascend  again  to 
its  Source  in  Kotlicr:  nnd  also  ifst  it  ehoiild  descend  into  Binah. 
Hence  there  was  no  union  between  any  two,  except  Ilakemah  and 
Binah,  and  this  iniperfecf,  with  averted  faces.  This  is  the  mean- 
ing of  the  snying,  fliat  the  world  was  created  by  Judgment,  which 
is  fear.  And  so  Ihat  world  could  not  subsist,  and  the  Seven  Kings 
were  dethroned,  until  the  attribute  of  Compassion  was  adjoined 
to  it,  and  then  restoration  took  place.  Thence  came  Love  and 
Union,  and  six  of  the  pitrts  were  nnited  into  one  person;  for  Love 
is  the  attri!)ute  of  Compassion  or  Mercy. 

Binah  produci'd  the  Seven  Kings,  not  successively,  but  all  to- 
gether. The  Seventh  is  Regnnm,  called  a  stone,  the  comer-stone, 
because  on  it  are  buildod  the  palaces  of  the  three  lower  worlds. 

The  six  first  were  shattered  into  fragments;  but  Regnnm  was 
crushed  into  a  formless  mass,  lest  the  malignant  demons  created 
from  the  fragments  of  the  others  should  receive  bodies  from  it, 
since  from  it  came  bodies  and  vitality  [Nephesch]. 


KKIOnT  OP  THE  SITM,  OB   rRIHCK  ADEIT. 


T97 


I 


From  ilie  IVagmOiits  of  tbe  vessel*  taime  nil  Evils ;  judgments, 
tarbtil  wiilyrs,  ittipnrilk-g,  ihc  Serpent,  and  Aditm  \Mm\  [iian]]. 
Bat  their  internal  light  rc-iucondcd  to  Binsh,  nnd  tlien  HomixI 

Vii  again  iiitu  Die   warltU  Briali  nnd  Yezii'ah,   to  form  r.liere 

itiges  of  ttio  .Seven  Numcrotione.     Tho  Siiarks  of  tlic  gn-at 

nSuRcioo  of  thfi  fhiLtlfrvd  vnsvs  descending  into  the  fotir  epiril- 

ual  dDmnnta,  Kire.  Alt,  WBtfr,mid  Eurtluuiid  tlionce  into  the  inati- 

imiit«.  TcgeUihle,  living,  and  epeitking  kiugdom^  becami*  Suula. 

SeWiin^  I1ii>fiiiiishli>  from  iho  nn^nitalite  Iiglit8.»tid  HupHntlin| 
iJie  gnoH  from  (lie  evil,  tlie  Deity  first  restored  tJif  imivcrBsIHy' 
of  the  SevPD  Kingsof  the  World  Aailutli,  aud  afterward  tlic  other 
thrt'C  Worlds. 

Aud  tliuu];li  in  them  were  hoth  good  and  evil,  still  this  evil 
did  not  d»v«<li>p  itself  in  act,  ainoe  the  Scveriltea  rvmoined, 
though  niitigjiii'd:  sume  j»oriiun  of  tht-m  heing  oocessary  to  pre- 
vent Ihr  fnigmnils  of  ibi-  iuU-gunifiiLs  fram  nscnndJDg.  These 
were  also  left,  becuusc  cunuectioti  of  tiro  ie  QecFseary  to  generation. 
And  this  oeociBity  foi"  thi*  csisti-nci'  of  Keverity  i»  th«  mystrrj 
of  the  pleiiiurc  and  wurmth  of  the  gcDontivo  appetite ;  nod  thcnoo 
l.ove  between  bushnnd  and  wifa 

If  the  Deily,  snya  thi?  fnlrofitirfimi.  bad  not  CTtiitcd  worlds  anc 
thfU  destrujtd  tht'in,  then?  «>ukl  Imve  been  no  i>vU  in  tlic  worId,1 
but  all  things  mneit  Imrc  been  good.  There  would  liaTO  beon 
ucither  ivwnrd  or  pnnisbnu-iii  in  the  world:  There  would  have 
bw-n  It"  merit  in  riybleyiistiesii,  fur  tiic  Uowl  is  known  br  the  evil, 
nor  wonid  there  have  bci-n  IVnitfiilno«a  or  mnltiplioiitioii  in  th« 
World,  [f  all  earnnl  concupiRH-nco  wem  encluiincd  for  three  dav8 
in  the  mouth  of  (he  givMt  iihTKs,  the  egg  of  one  of  the  days  would , 
|ir  wanting  to  the  sick  man.  In  time  to  comu  it  will  ho  oollej 
Tjaban  [13? — tvftUr],  Ix'ciinBe  it  will  be  whitened  of  it«  inipnritr. 
luid  will  return  to  tbu  realm  briiel.  and  they  will  pi-a.v  the  Loixl 
to  give  them  the  appotite  of  earual  cnncopisc^nce,  for  tlic  beget- 
ting  vf  children. 

The  iutL'ution  of  Qod  was,  when  he  created  tlie  world,  tbftt  his 
GtrmtiireB  sbonld  n-coguixt;  His  exiiteac&  Thurcfore  lie  crested 
rvlU,  loainict  them  nitlinl  when  tbej  tdiould  ain,  nnd  Light  and 
Blrssirig  to  reward  the  juet  And  therefore  man  neoL-wariiy  haa 
frfo  will  and  election,  since  Good  and  Kvil  arc  in  the  World. 

And  theae  kings  died,  enys  the  C^mmmtarif,  bpcanse  the  oon- 
ditioD  of  equilibrium  did  not  vet  exist,  nur  won  Adum  Kodmou 


798  HOBALS  AND   DOQMA. 

form(^d  male  and  female.  They  were  not  in  L-ontact  with  what 
was  alive  :  nor  had  anj  root  in  Adam  Kadmoo  ;  nor  was  Wisdom 
which  outflowed  from  Him,  their  root,  nor  did  they  connect  with 
it.  .  For  all  these  were  pnre  mercies  and  most  simple  Love ;  bat 
those  were  rigorous  judgments.  Whence  face  looked  not  toward 
face ;  nor  the  Father  toward  the  Mother,  because  from  her  pro- 
ceeded judgments.  Nor  Macroprosopos  tbward  MicroprosopOB. 
And  Gegnum,  the  last  numeration,  was  empty  and  inane.  It  has 
nothing  of  itself;  and,  as  it  were,  was  nothing,  receiving  nothing 
from  tliem.  Its  need  was,  to  i-cceive  Love  from  the  Male ;  for  it 
is  mere  rigor  and  judgment;  and  the  Love  and  Higor  must  tem- 
per each  other,  to  produce  creation,  and  its  multitudes  above  and 
below.  For  it  was  made  to  be  inhabited;  and  when  rigoronfl 
judgments  rule  in  it,  it  is  inane  because  its  processes  cannot  be 
carried  on. 

Wherefore  the  Balance  must  needs  be  instituted,  that  there  might 
be  a  root  above,  so  that  judgments  might  be  restored  and  tempered, 
and  live  and  not  again  die.  And  Seven  Conformations  descend; 
and  all  things  become  in  equilibrium,  and  the  needle  of  the  Balance 
is  the  root  above. 

In  the  world  Yezirah,  says  the  Pneumatiea  Kabalisiica,  ••  de- 
notes KethcT ;  iT,  Hnkemah  and  Biuah :  and  in',  Gednlah,  Gebnrah, 
and  Tephareth ;  and  tbna  Van  is  Beaiity  and  Harmony.  The 
J/rt»  is  Ilakeniah  ;  t\\f:  Eagle,  h\\\^\\;  the  iio»,  Gedulah  ;  and  the 
Ox,  Gcbunih,  And  the  mysterious  circle  is  thus  formed  by  the 
Sohar  and  nil  the  Kabalists :  Michael  and  tlie  face  of  the  Lion 
are  on  the  South,  and  the  right  hand,  with  the  letter  ',  Yod,  and 
Water ;  Gubriyl  nnd  tho  face  of  the  0.t,  on  the  North,  and  left 
hmid,  with  the  first  n  of  the  Tetragrammaton  and  Fire  ;  Uriel  and 
the  face  of  the  Eagle,  on  the  East  and  forward,  with  i  and  Air; 
and  Raphael  and  the  faci?  of  the  Man,  on  the  West,  and  backward, 
witli  the  last  .1  and  Earth.  In  the  same  order,  the  four  letters  rep- 
resent the  four  worlds. 

Rabbi  Schimeoii  Ben  Jochai  says  that  the  four  animals  of  the 
Mysterious  Chariot,  whose  wheels  are  Netaach  and  Hod,  are  Gedn- 
lah, whose  face  is  the  Lion's;  Geburah,  with  that  of  the  Ox; 
Tephareth,  with  that  of  the  Eagle  ;  andMalakoth,with  th.it  of  the 
Man. 

The  Seven  lower  Sephirotli,  says  the  j^sch  Mezareph,  will  rep- 
resent Seven  Metals;  Geduluh    and   Geburah,   Silver  and  Gold; 


KNIGHT  or  TBX  SUX.   OB   PICIHCE  ADCKT. 


799 


plian^h,  Iri>n;  Ntrt^aeli  and    Qud,  Tin    and  O'Opper;  Ye.iud, 
tui;fiiHl  Mi)|]tk«j(li  nill  W  the  metallic  ^VoInaR  and  Morn  of  the 
s,  die  0cld  wlicrt'iti  »k  to  1>e  suwed  the  Sec<ls  of  Uic  l:^cret 
iiicntle.  1o  wit,  tJie  WuUr  «!*  Gold  ;  but  in  U)r«e  &uch  in}'6tc<rie$ 

cunci-uk-d  M  no  tongiK  can  utter. 
Th«  vrord  :»^,  Amna,  ia  coropoecd  of  tJie  initials  of  th«  three 
«brew  n-onlu  that  signify  Air,  Wuler,  und  firv;  liy  ubicli,  say 
(■  KitlialisLs,  are  detioU-d  Benignity,  Judicial  Rigur,  and  Mercy 
Compae^iun  niediatiiijr  Itetween  theoi. 

lakoUi,Kay4   the  Apparalun.   is  callud  I/aikal,  Tvniidc  or 
iK-vunec  it  U  Or-  Paluo.*  of  tbe  Dfgrcc  Tt-pliaivtU,  which 
coiici-ulrd  und  coi)luini.-d  in  it,  and  Uuikiil  (tcuule«  tlic  pluOti  iu 
'bicU  all  tldiigs  are  cuntuiii<>d. 

For  tl)p  bi'tter  uadorsUinding  of  the  Kiihalnh,  rcniicniHiir  that 
[ctlitr,  or  the  Cruirn,  is  tn-atitl  of  as  u  jienxtii.  pom|>os«d  of  Lbe 
II  Nnmeralious,  and  as  SDcb  term«d  Arik  Anpin,  or  Uacro- 

>pos: 
That  lliikeinalt  ie  a  person,  and  ti?rtned  AOfra,  or  FtU/Mr: 
TliaL  Biiinh  i^  a  pvrMn,  and  tc-rmcd  MolAer,  Imma : 
That  Tcpharc th,  iocludiog  all  the  Nuncmtiotifi  ttom  KJiasfrd 
Gettiiluh  to  Yt«od,  is  a  ptT^oii,  calh'd  Svir  Anpin,  or  Micro- 
[xte.     Thea*  \unieniiiuu*  ar^-  six  in  tiumbor,  and  are  tepre- 
ntttd  by  the  iuu.'rlac(;d  triunglo,  or  the  Seal  of  Sulomoo. 
And  Slalakoth  is  ii  jjt-i-son.  and  calkil  the  wlfv  of  Micropro- 
ipod.     Vuu  i-f|)rL-M'iit^  ihu  Ikauty  or  llanuuny,  t'uuaitjtiug  of  the 

parte  which  conatitute  Seir  Anpin. 
'riii>  wifi',  Mnhikoth,  is  said  Ut  he  Mind  tho  husbaod,  Seir,  aod 
haT(>  110  othor  cognition  of  him.  And  thiii  ig  thus  explained: 
hot  every  cognixablu  object  is  to  be  known  in  two  ways:  A  priori, 
rliicli  is  when  it  i«  known  by  uienns  of  ita  luusp,  or  of  itself;  or, 
posteriori,  when  it  is  known  hy  its  vffucts.  The  most  perfect 
!e  of  cognition  is,  when  tlie  itilclloct  know^  the  thing  iteclf,  in 
If,  and  Ihrough  itaL-lf.  But  if  tl  knows  thu  thinghy  its  eimili- 
de  or  idea,  or  spccii's  scpamtc  from  it,  or  by  its  cffi-cta  und 
T&tiona.  the  cognition  is  mitcli  fochU-r  and  moru  iuii>erfi>cL 
And  it  is  thus  only  lh«L  Rfgiitim,  Iht!  wife  of  Seir,  knows  her 
usbund,  until  fact'  i8  turnwl  to  fiw*.  whon  tht*y  uniU',  und  «ha 
the  more  perfect  knowledge.  For  lfa«n  the  Dutly,  as  limited 
and  man i iListi'd  in  Seir  und  the  UniTcref,  arc  otic. 

Vuu    ia  Ti^p]tH«th,   cousidcrod    uii   the    Unity    in    wbioh    are 

fil 


800  HOBAIf   AKD   DOGMA. 

the  BIX  memberB,  of  which  itself  is  ona  Tephareth,  Beauty,  is 
the  column  which  snpports  the  world,  symbolized  by  the  column 
of  the  junior  Warden  in  the  Blue  Lodges.  The  world  was  first 
created  by  Judgment:  and  as  it  could  not  so  subsist,  Mercy  wan 
conjoined  with  Judgment,  and  the  Divine  Mercies  sustain  the 
Universe. 

God,  says  the  Idra  Suia,  formed  all  things  in  the  form  of 
male  and  female,  since  otherwise  the  continuance  of  things  was 
impossible.  The  All-embracing  Wisdom,  issuing  and  shining 
from  the  Most  Holy  Ancient,  shines  not  otherwise  than  as  male 
and  female.  Wisdom  as  the  Father,  Intelligence  the  Mother,  are 
in  equilibrium  as  male  and  female,  and  they  are  conjoined,  and 
one  shines  in  the  other.  Then  they  generate,  and  are  e.tpanded 
in  the  Truth.  Then  the  two  are  the  Perfection  of  all  things, 
when  they  are  coupled ;  and  when  the  Son  is  in  them,  the  sum- 
mary of  all  things  is  in  one. 

These  things  are  intrusted  only  to  the  Holy  Superiors,  who 
have  entered  and  gone  out  and  known  the  ways  of  the  Most  Holy 
God,  BO  as  not  to  err  in  them,  to  the  right  hand  or  to  the  leH. 
For  these  things  are  hidden;  and  the  lofty  Holinesses  shine  in 
them,  as  light  flows  from  the  splendor  of  a  lamp. 

Thoso  things  are  committed  only  to  those  who  have  entered 
mid  111)1  withdrawn  ;  for  ho  who  has  not  done  so  had  better  never 
liavc  been  born. 

All  tilings  are  comprehended  in  the  letters  Vau  and  He ;  and 
all  are  one  system;  and  these  are  the  letters,  ri313n,  Tabnnah, 
lutvlligcncc. 


xxnc 

GRAND  SCOTTISH  ja^TIOHT  OF  ST. 
ANDREW. 

A  MiBACCLOCS  tradition,  Bomt'tliing  like  that  connected  with 
the  Uibarum  of  Couitaotinfi,  halloirti  tlio  Ancient  Cross  of  St 
Andivw.  HuDgiis,  wbo  In  tbe  DiDth  c«ntnry  reigaed  over  the 
I*icts  in  ScoiliiniiJ.  iB  eaid  to  harp  wen  in  a  vision,  on  the  night 
bufore  n.  Wtiie,  tho  Apoetic  Siiiiit  Andrew,  who  promiaed  him  the 
victory ;  and  for  an  as£\u'«d  token  thctcof*  he  told  him  that  there 
ilioald  ap]>car<irer  the  Pit-tis)i  lioet,  in  the  air,  sncb  a  fashioaod 
cross  Ji8  hv  had  atiflV'rt-d  upon.  Hutigus,  awakened,  looking  up  at 
the  eh^',  gav  lh«  promisi^d  -croee,  ta  did  all  of  hoth  armies ;  aad 
riungas  iuid  the  Picls.  after  rendcriDg  thiiuks  to  the  Apostle  for 
their  \ictDry,  and  making  their  ufl't;nngs  with  humble  derolion, 
vowed  »hnt  from  thcnccfoi'th,  &b  wuU  they  ue  their  posterity,  in 
time  of  war,  would  vedu*  ■  Crosa  of  St.  Andrew  for  their  budge 
and  cognixanoe. 

John  I^alie,  Bishop  of  Rons,  says  that  tliiii  croes  appnred  to 
Achaius,  King  of  tbe  Sfots,  mid  ITungus.  Kiug  of  the  Picts,  Llie 
night  bt-foa-  the  baitlu  wa^  fought  betwixt  them  and  AthoUtaue, 
King  of  £iiglatid,  as  thor  were  on  their  kneea  at  prayer. 

Every  erutia  of  Kuighthuud  !£  it  symbol  of  the  uiue  q^ualitiea  of 
a  Kuiglit  of  St.  Andrew  of  Scotland ;  for  every  order  of  oliivalry 
roijuired  of  its  votaries  the  same  rirlues  and  th«  same  exoellenoiea. 

Humility,  Patience,  and  Self-dt-nial  are  the  tliree  easential  qnu}- 
ititts  (iT  a  Knight  of  SL  Andrew  of  Scotland.  The  Gross,  ssDoti- 
fiiHl  by  the  blood  of  the  holy  once  who  have  died  upon  it;  the 


802  UOBALS   AND    DOOUA. 

Cross,  which  Jesus  of  Nazareth  bore,  faintiDg,  along  the  streets  of 
Jernsalem  and  up  to  Calvary,  upon  which  he  cried,  "  Not  my  will, 
0  Father!  but  Thine  be  done,"  is  an  unmistakable  and  eloquent 
symbol  of  these  three  virtueB.  He  Buffered  upon  it,  because  He 
consorted  with  and  taught  the  poor  and  lowly,  and  found  His  dis- 
ciples among  the  fishermen  of  Galilee  and  the  despised  publicana 
His  life  was  one  of  Humility,  Patience,  and  Self-denial. 

The  Hospitallers  and  Templars  took  upon  themselves  tows  of 
obedience,  poverty,  and  chastity.  The  Lamb,  which  became  the 
device  of  the  Sea]  of  the  Order  of  the  Poor  Fellow  Soldiery  of  the 
Temple  of  Solomon,  conveyed  the  same  lessons  of  humility  and 
self-denial  as  the  original  device  of  two  Knights  riding  a  single 
horse.  The  Grand  Commander  warned  every  candidate  not  to  be 
induced  to  enter  the  Order  by  a  vain  hope  of  enjoying  earthly 
]:omp  and  splendor.  He  told  him  that  he  would  have  to  endure 
many  things,  sorely  against  bis  inclinations;  and  that  he  would 
be  compelled  to  give  up  his  own  will,  and  submit  entirely  to  that 
of  his  superiors. 

The  religious  Houses  of  the  Hospitallers,  despoiled  by  Henij 
the  Eighth's  worthy  daughter  Elizabeth,  because  they  would  not 
take  the  oath  to  maintain  her  supremacy,  had  been  Alms-honses, 
and  DispensarivE,  and  Foundling-asyla,  relieving  the  State  of 
many  orphan  and  outcast  children,  and  ministering  to  their  neces- 
sities, God's  ravens  in  the  wilderness,  l)read  and  flesh  in  tlie  morn- 
ing, bread  and  flt'sli  in  the  evening.  They  had  been  Inns  to  the 
Wiiyfariiig  man,  who  heard  from  afar  the  sound  of  the  Vesper-bell, 
inviting  him  to  repose  iiud  devotion  at  once,  and  who  might  sing 
his  matins  with  the  Morning  Star,  and  goon  his  way  rejoicing. 
And  the  Knights  were  no  less  distingnishetl  by  bravery  in  liattle, 
than  l>y  tenderness  and  zeal  in  their  ministrations  to  the  sick  and 
dying. 

The  Knights  of  St.  Andrew  vowed  to  defend  all  orphans,  maid- 
ens, and  widows  of  good  family,  and  wherever  they  heard  of  mur- 
derers, robbers,  or  masterful  thieves  wlio  oppressed  the  people,  to 
bring  Lhem  to  the  laws,  to  the  best  of  their  power. 

"  If  fortune  fail  yon,"  so  ran  the  vows  of  Houge-Croix,  "in 
divers  lands  or  coutitries  wherever  you  go  or  ride,  that  yon  find 
any  gentleman  of  name  and  arms,  which  hath  lost  goods,  in  wor- 
ship and  Knighthood,  in  the  King's  service,  or  in  any  other  place 
of  worship,  and  is  fallen  into  poverty,  you  shall  aid,  and  support, 


QBAKD  acOITISH   lUria&T  OF  ST.  ANOBEW.  803 

and  Bticcur  bim,  io  tLut  fon  may ;  aad  he  aak  uf  joa  your  goodi 
to  Ilia  fiiisteniuice,  yon  shftU  give  him  part  of  surh  gaaia  m  Qod 
hfttli  »etil  you  to  ;our  {wwcr,  and  as  you  ni»Y  bear." 

Tims  CBABiTr  and  GsseaosiTX  are  ev«u  more  eweutial  quali- 
ties of  a  trud  and  gvntle  Knight,  and  bave  bi-cn  bo  in  all  ages ;  amfi 
BO  aUo  liitCli  Clehekct.  It  is  a  mart  of  a  nulite  nature  Ui  qiara 
Uie  L-QDquored,  Vu-luris  tbro  best  t^aipvpt-d,  wbca  it  nun  turn 
001  or  a  sCiTU  fortitude  into  tbc  mild  stnuM  uF  pity,  wbivb  nuwi 
Bbincs  tnon:  br^htly  tfaun  wbcti  ebe  is  clnd  in  cUuel.  A  murtiHl 
maUi  L-uni{>:iiuiuiiutc,  ebull  uonqutT  both  in  pcuu*.-  uud  war;  mid  by 

-ft  tivofold  vay,  gvt  victory  with  honor.    The  most  fiunrd  tncn  io 

I  tbv'  world  haTt.'  had  in  tlicm  both  cotirnf^e  and  c<>ni[inesii>n.  .  An 
encmj  R-»,'«ncilcd  bath  ii  grvatcr  value  thaji  tim  long  train  of  cap- 
ttrM  of  A  Itoman  triumph. 
ViKTrK,  TaHTH,  and  Uohok  are  the  ibrct  most  eewnt-inl  qiial- 

.  ides  of  a  Kniglit  of  >St.  Andrew.  "  Y«  shall  lore  Qod  abovu  all 
thinge,  and  be  fltoudfAiit  in  the  Fwtb,"  ik  was  said  to  the  Kni^fbtfl^ 
in  their  charge,  "and  ye  shall  be  true  «Qto  your  SoYtivign  Lord, 
and  trac  of  j'our  word  and  [ironiiso.     AIuu,  ye  ifbull  sit  in  uo  plooa 

,  vben>  tliat  any  Judgment  should  be  gireu  wrongftiUy  against  any 

'body,  to  your  knowli'dgf.'* 

The  law  butli  uot  ]>uwt'r  to  strike  the  virtuous,  nor  can  fortnoe 
subvert  tbu  wisi-.  Virtue  and  Wisdom,  only,  perfect  and  defend 
man.  Virtiic'H  ^ruu-iit  i»  a  ainotuorysusacrt-d,  thalcvcit  PriuccH 
daroiiutntnktf  Ihv  man  (hat  ia  thns  n>b--d.  It  i«  tbi:  livery  of  llw 
Kin;  of  Heaven.  It  protvcLa  as  when  wo  arc  ttnannod;  aad  ia 
ai)  armor  that  w«  cannot  Ioki*,  nnleui  we  Im>  Rilse  to  ourM^lves.  It 
is  tbo  tenure  by  which  we  hold  of  IIi.>aTen,  without  which  we  are 
bat  outlaws,  that  cannot  chiim  prnt«ctioa.  Nor  Ea  (here  wisdom 
witliout  virtnc,  bat  only  a  cunning  way  of  procuring  oar  own 
Dadoing. 

Pescobaifth 
Wliere  Wisdom's  vnice  tiM  (band  a  tbienlnj*  heart. 
Amid  lilt!  howl  <>f  Diiiri)  tliut  whitvr Uuiiiia, 
Tbe  lislO'OQ  lienia  Ifae  voice  of  Vernal  Iumus, 
Alreftdy  on  Utv  wloc. 

Sir  I^unoclot  thought  no  chivalry  e<)ual  to  that  of  Virtue. 
This  word  mi^ana  not  continence  only,  but  chiefly  manliness,  and 
to  includes  what  in  the  old  Knglish  was  called  soujffranct,  that 
patient  enduniQce  which  it^  like  the  emerald,  ever  green  and  Sow- 


804  MORALS   AND   DOQHA. 

ering;  and  also  that  other  Tirtue,  droidure,  aprightness,  a  virtue 
so  strong  and  so  puissant,  that  hj  means  of  it  all  earthly  things 
almost  attain  to  be  unchangeable.  Even  our  swords  are  formed 
to  remind  us  of  the  Cross,  and  you  and  any  other  of  as  may  live 
to  show  how  much  men  bear  and  do  not  die;  for  this  world  is  a 
place  of  sorrow  and  tears,  of  great  evils  and  a  constant  calamity, 
and  if  we  would  win  true  honor  in  it,  we  must  permit  no  virtue 
of  a  Knight  to  become  unfamiliar  to  us,  as  men's  friends,  coldly 
entreated  and  not  greatly  valued,  become  mere  ordinary  acquaint- 
ances. 

We  must  not  view  with  impatience  or  anger  those  who  injure 
us;. for  it  is  very  inconsistent  with  philosophy,  and  particularly 
with  the  Divine  Wisdom  that  should  govern  every  Prince  Adept, 
to  betray  any  great  concern  about  the  evils  which  the  world, 
which  the  vulgar,  whether  in  robes  or  tatters,  can  inflict  opon  the 
brave.  The  favor  of  God  and  the  love  of  our  Brethren  rest  upon 
a  basis  which  the  strength  of  malice  cannot  overthrow;  and  with 
these  and  a  generous  temper  and  noble  equanimity,  we  have  every- 
thing. To  be  consistent  with  our  professions  as  Masons,  to  retain 
the  dignity  of  our  nature,  the  consciousness  of  our  own  honor, 
the  spirit  of  the  high  chivalry  that  is  our  boast,  we  must  disdain 
the  evils  that  are  only  material  and  bodily,  and  therefore  can  be 
no  bigger  tliau  a  blow  or  a  cozenage,  than  a  wound  or  a  dream. 

Look  to  the  ancient  days,  Sir  E  ...... ,  for  excellent  examples 

of  Virtue,  Tbuth,  and  Honor,  and  imitate  with  a  noble  emula- 
tion the  Ancient  Knighta,  the  first  Hospitallers  and  Templars, 
and  Bayard,  and  Sydney,  and  Saint  Louis;  in  the  words  of 
Pliny  to  his  friend  Maximus,  Revere  the  ancient  glory,  and  that 
old  age  which  in  man  is  venemble,  in  cities  sacred.  Honor  anti- 
qnity  and  great  deeds,  and  detract  nothing  from  the  dignity  and 
liberty  of  any  one.  If  those  who  now  pretend  to  be  the  great  and 
niigiity,  the  learned  and  wise  of  the  world,  shallagree  in  condem- 
ning the  memory  of  the  heroic  Knights  of  former  ages,  and  in 
charging  with  folly  us  who  think  that  they  should  be  held  in 
eternal  remembrance,  and  that  we  should  defend  them  from  an 
evil  hearing,  do  you  remember  that  if  these  who  now  claim  to 
rule  and  teach  the  world  should  condemn  or  scorn  yonr  poor  tri- 
bute of  fidelity,  still  it  is  for  yon  to  bear  therewith  modestly,  and 
yet  not  to  be  ashamed,  since  a  day  will  come  when  these  who  now 
scorn  those  who  were  of  infinitely  higher  and  finer  natures  than 


UBAKD  SCOmSU  KMIUDT  OP  ST.  AHDBEW. 


8Uo 


tlioy  Ar«,  will  bu  pronounood  to  have  lived  poor  and  pitiful  livtfl, 
aud  tLo  vorld  will  make  hnaUi  to  forget  thcni. 

But  ueitber  must  you  Mievc  that,  ovou  iu  this  vory  differeut 
sgUr  of  cooimcrce  and  trade,  of  tlii:  vmt  riches  uf  rnnDjr,  aud  (lii- 
puvert;  of  ihousands  to  one  inorerOf  thriring  towns  and  t«iie- 
mciit  Uotiecii  8ivurn)iii;(  witb  itutipt-rtt,  of  cliurciiua  with  ruiitcti 
ItevA,  Had  lliitatria,  o]>era-houi\'3,  ciutum-hon&u^,  aud  biiulitf,  of 
iit^-nm  aad  tolcgmpb,  of  idiopi  and  commeroinl  palaces,  of  mitnu- 
liictiiriuti  and  tnuk'i^-uiiiDns,  the  Oold-ruum  iiud  the  Stock  Kxtdiiingv, 
uf  nevapaptrrs,  elt'Ctions,  Congresses,  and  legislatures, of  tlie  frights 
ful  Hti'tigglc  for  Wealth  and  the  uonttant  wratigte  for  place  atid 
|*i>wer,  of  llic  worHhip  paid  to  the  children  of  mammon,  aiid  cor- 
ctoueiiees  uf  olQciul  elation,  them  an;  no  men  uf  the  untiquo 
sUiDip  for  j'ou  to  revere,  no  hrroic  and  kQightly  souls,  tbat  pre- 
eui'vc  their  nobkiic-i«&  und  equanirjiity  iu  the  chaoft  of  couflictliijf 
pussioug,  of  ambition  and  biigoiie^d  tbut  weltc-ra  lu'uuiid  them. 

It  is  qail«  true  tbat  Uovcrntneut  tt-uds  always  to  becomt-  a  ooU' 
sptcacy  against  liberty  ;  or,  where  votes  give  pluoe,  to  full  habitu- 
ally iuto  such  hauda  that  little  which  is  uoble  orchivulriu  in  fuuiid 
among  lUosc  who  rule  aud  lead  the  pvoplt^  It  is  truu  that  mca, 
iu  thifi  prvKent  ugi>  beeomo  di^tJu^UMlied  for  other  thiiiF;[<,  und 
uay  bitve  n&m«  and  fftme,  and  flatt^ivrs  aud  Ittcqueys,  and  the  ob- 
lation of  dsttcry,  who  would,  in  a  knightly  ago,  hnv«3  been  degpiscd 
for  the  wain  in  thom  of  nil  tnie  gentility  and  oonrago;  aud  thnc 
such  inoa  are  as  likely  ai  any  to  be  voted  fur  by  the  miiUitudv,  who 
rarely  love  or  discern  or  receive  brutli ;  who  nin  aftt-r  fortnae^ 
bating  what  in  oppressed,  and  reatly  to  worship  thu  pro<i|>eroue; 
who  love  accasation  and  hate  apologies ;  aud  who  are  always  glad 
to  bear  and  ready  to  believe  cril  of  tbuM  who  wire  not  for  llieir 
favor  and  seek  uot  their  upplnuiie. 

But  no  country  can  ev(;r  bu  wholly  vriliiout  men  of  the  old  he- 
roic strain  and  stamp,  whow  word  no  man  will  dare  to  doubt, 
wlio«e  virtue  shines  resplendent  in  all  calamities  und  reverses  and 
amid  uU  tcmplaliuuis  aud  whoso  honor  sciiitillutes  and  glittors  us 
pun-lyund  perfvctly  as  llio  diamond — men  who  are  nut  wholly  lliu 
slaves  of  the  material  occupations  aud  pleasures  of  life,  wholly 
engrossed  in  Irude,  in  the  breeding  ot  cstilc,  iu  the  franiing  and 
enforcing  of  revenue  regnlations,  in  th«  cbiciiacry  iif  the  law,  tli» 
objects  of  political  envy,  in  (he  base  trade  of  the  luwur  literatun*. 
ox  La  the  heartless,  hoUow  raniUcs  of  an  eternal  dissipation.    Every 


I.  ■m.  -_  7     11. tT  :  ■: 


:   .:   *;■  :.   i  i-v 
— ~  ;  -■-  i  r .-,:   ■•' 


-::..■  A.:,  ru- 

:  ~  :..T  .  '-y':'.-  u 
■  -    -  ■  ,  -1.    - 


L-;-.Vr  :;«  :V..ilii  llu' 
.  :..;  I':i:;iiit.  nr  tin' 
-.?  v.-  ii:  :he  ili-rnity 
-  tivniiaii  .■>)i;i.  iviili 
:r  .•.■i'.ics  :1iil1  Irivuli- 
:\as:j.  uikI  iheir  biil- 


GRAND  SOOTTiair   ENIOHT  OF  ST.  ANDBEW. 


8or 


letitu  of  womeu's  namw  and  drv8»M,aTe  poor  Buhstitntea  for  Ac 
Mounsu-ry  and  Cluirch  whicli  oar  ancestors  would  have  bnitt  in 
the  di'i'p  stMjiu-storcd  valleys,  shut  up  betwceu  rti™ed  monntaiDS 
and  furcdte  uf  sombre  pine;  atiil  a  man  of  meditative  temper, 
Imrned,  and  of  poetic  ffclinf^,  wonht  be  glad  if  be  coald  osehan^ 
til?  shnwy  hotel,  amiil  the  roar  mid  Inmnlt  of  tlie  city,  or  the  pre- 
tentious tavern  of  tho  country- town,  fur  one  old  hamble  Konoti- 
ierj  1>7  ih«  wayside,  where  be  conid  ref^It  himself  and  his  horse 
iritliout  having  to  r?ar  cithrr  pride,  impertinence,  or  knavery,  or 
to  pay  for  pomp,  glJticr,  anil  giiiidy  oniamt'ntation;  tlicn  wticns 
hft  ooiild  make  liis  oriFoiis  in  a  church  which  resounded  with  divine 
Imrmony,  and  there  wore  no  pews  for  wealth  to  isolate  itself 
■within  J  where  he  could  behold  the  poor  happy  and  edified 
and  elTwnglhened  with  the  Iboaghts  of  Heaven;  wher«  he  could 
then  convLTSi?  with  leaniecJ  and  holy  and  gentle  men,  anil  before 
he  Look  his  dcparttire  could  exalt  iind  calm  his  s^tiritj  hj  hearing 
the  pvcning  song. 

Even  Kree~Maeonry  has  so  multiplied  its  members  that  its  obli- 
gations *n>  le«i  repirdcd  thun  the  simple  promises  whioh  men 
make  to  one  another  npon  the  streets  and  in  the  markets.  It 
clamnre  for  pablic  nntiw  and  onurls  notorioty  by  ticorcs  of  injtidi- 
ciotif  journals ;  it  wrangles  in  thest".  or,  incorporatwl  by  law,  carries 
its  controversies  into  the  CoarLs.  It.s  elections  are,  in  some  Orients, 
condnctcd  with  all  the  heat  and  eas^-nicas,  the  offio'-si-oking  and 
management  of  politiml  gtniggh-a  for  place.  And  an  rnipty 
pomp,  with  eemimilitary  dreis  and  diill,  of  pcacefnl  eitiseus,  glit- 
tering with  painted  hanntrs,  plumes,  andjewi-l*,  j^^andy  and  oeten- 
iHiiuiis,  eomincnilp  l<i  tlic  pnblic  favOr  and  remaie  ndminilion  an 
Oid«r  that  clia)len<r«>e  cnnipAriMon  with  the  noble  Knights,  thu 
heroic  soldiery  encased  in  ite*I  and  mail,  trtcm  d^^isers  of  danger 
Hud  deiith,  who  mftde  tlieniBclvcfl  iinmnrUl  mctnorii.-s,  and  won 
Jerusalem  from  Uie  infidels  and  fought  at  Acre  and  Ascalou,  and 
were  the  bulwark  of  Ciiriijf'.-iidoni  against  the  SaraocuLo  legions 
thai  ewaniitd  after  tho  i^n-eii  biiiintT  uf  tiit*  Prophet  Mohummud. 

If  yon.  Sir  E would  be  rcsjiectable  as  a  Knight,  and  not 

a  mere  tinselled  prHteiuU-r  and  Knight  nf  straw,  you  mutt  pnu> 
liiic,  and  lu-  diligent  and  ardf^nt  in  the  practice  of,  the  virtues  you 
liavu  professed  in  thin  degree  How  can  a  Uaeon  vow  to  bo  tol- 
erant, and  straightway  denounce  another  for  his  political  opinions? 
IIow  vow  to  be  sculous  and  constant  in  the  son'ioo  of  the  Order, 


808  ICOKALS   AND   DOOU&. 

and  be  as  useless  to  it  as  if  he  were  dead  aod  bnried  P  What  does 
the  symbolism  of  the  Compass  and  Square  profit  him,  if  his  sen- 
sual appetites  and  basei  passions  are  not  governed  by,  but  domi- 
neer over  his  moral  sense  and  reason,  the  animal  over  the  divine, 
the  earthly  over  the  spiritual,  both  points  of  the  compass  remain- 
ing below  the  Square  ?  What  a  hideoua  mockery  to  call  one 
"Brother,"  whom  he  maligns  to  the  Profane,  lenda  money  nnto 
at  usury,  defrauds  in  trade,  or  plunders  at  law  by  chicanery  ? 

Virtue,  Tbuth,  Honok! — possessing  these  and  never  proving 
false  to  your  vows,  you  will  be  worthy  to  call  yourself  a  Knight, 
to  whom  Sir  John  Chandos  might,  if  living,  give  his  hand,  and 
whom  St.  Louis  and  Falkland,  Tancred  and  Baldassar  Caetiglione 
would  recognize  as  worthy  of  their  friendship. 

Chivalry,  a  noble  Spaniard  said,  is  a  religious  Order,  and  there 
are  Knights  in  the  fraternity  of  Saints  in  Heaven.  Therefore  do 
you  here,  and  for  all  time  to  come,  lay  asjde  all  uncharitahle  and 
repining  feeling;  be  proof  henceforward  against  the  suggestions 
of  undisciplined  passion  and  inhuman  zeal ;  learn  to  hate  the  vices 
and  not  the  vicious;  be  content  with  the  discharge  of  the  duties 
which  your  Masonic  and  Knightly  professions  require ;  be  gov- 
erned by  the  old  principles  of  honor  and  chivalry,  and  reverence 
with  constancy  that  Truth  wliich  is  as  sacred  and  immutable  as 
God  himself.  And  above  all,  remember  always,  that  jealousy  is 
not  our  life,  nor  dispiitiitioti  our  end,  nor  disunion  our  health,  nor 
revenge  our  happiness ;  but  loving-kindness  is  all  these,  greater 
than  Ilope,  groiitcr  thun  Faith,  which  can  remove  mountains, 
properly  the  only  thing  which  God  requires  of  us,  and  in  the  pos- 
session of  which  lies  the  fulfillment  of  all  our  duties. 

[By  III.:  Bro.:  Rev.:  W.  W.  Lord,  32°.] 

We  arc  constrained  to  confess  it  to  be  too  true,  that  men,  in  this 
Age  of  Iron,  worship  Gods  of  wood  and  iron  and  brass,  the  work 
of  their  own  hands.  The  Steam-Engine  is  the  pre-eminent  God 
of  the  nineteenth  century,  whose  idolaters  are  everywhere,  and 
those  who  wield  its  tremendous  power  securely  account  themselves 
Goda,  everywhere  in  the  civilized  world. 

Others  confess  iteverywhere,and  we  must  confess  here,  how  reluc- 
tantly soever,  that  the  age  which  we  represent  is  narrowed  and  not 
enlarged  by  its  discoveries,  and  has  lost  a  larger  world  than  it  bus 


OKAKD  SaOTTISn  RITIQIIT  07  51.  ANDIl£fr. 


80\i 


If  wc  caanot  {^  ua  fiu-  u  tho  Autinst  who  Bik^e  that  our 
wlf-nUoTcd  century 

"its  brusd  (Iowd's  back  turns  broadly  on  the  glory  at  tfau  iton," 

we  can  go  with,  liim  vbeu  he  itdds, 

"Wean  gudsby  our  owu  itx^konluj;,  and  miy  uwcll  Kliitttip  our  Ieinp1«* 
Anilnlvtd  on  amidsl  lli*]  icceDst-sifiuTi,  ilia  tbuntlfrur  our  ous: 
For  wc  llirow  out  acclkinailoiis  i>r  self- duiii king,  wir-ailrnl:tnfc, 
Willi, si  i-vrry  sli-p,'  Run  hslcr,  O  ih«  n-nndrous,  woudnjusAgal' 
Littlu  hevdioK  U'  our  sotila  urc  wi'oa^lit  as  uubly  aa  our  Iron, 
Or  If  vigvla  nill  conimond  ua  Hi  Uie  gual  uf  pilgrUiiagv." 

Dflwircd  by  their  increased  but  still  Terr  imperfect  knowledge 
and  limited  maetery  of  Ihe  brute  forces  of  niitui-p,  mt-n  imagine 
that  they  have  discoviTKd  the  secrets  of  Divine  Wiadom,  and  do 
DOt  hesitate,  is  tlieir  uwu  lhoiiglit»,  to  put  human  iirudt'iiuc  iu  the 
jiliice  of  the  Bivine.  Destrurllon  was  denounced  by  tht-  Projibfta 
against  IVe  and  Sidou,  Babylon,  and  Dntnaecua,  and  Jcrusiilein^ 
aeaooosci^uence  of  the  sins  of  th<.-ir'people;  but  if  fire  now  con- 
sames  or  earthquake  shatters  or  the  tornado  crnshes  u  groat  city, 
tliose  are  ecoffi-d  at  as  fanatics  and  sneered  at  for  indulging  in 
oajitf  or  rebulu^d  for  PiiariHaio  uncharltabltneas,  who  Teuliire  to 
believe  and  sxy  tlmt  tlicit.-  am  divine  rolribution  and  God's  judgun^nt 
in  Uic  rnin  wron^ht  by  \1\a  migiity  u^uncic^. 

Science,  WanderiuK  in  urrt^r.  slniggiea  to  nsmoye  Ood's  Provi- 
dence to  a  dietance  IVom  via  and  the  material  uniTcrao,  and  to  aub- 
Btitnt«>  for  its  i<[iperTi»ii>n  and  mre  and  eonftuut  overseeing,  what 
it  calls  Forces— I'orr PS  of  Natnri* — Koreesof  Matter.  It  will  not 
see  that  the  Forces  ofXaCure  are  the  varied  actionaof  Qod.  Hunce 
it  becomes  antagoni.stic  in  all  Religion,  and  tu  all  llie  old  Paith 
that  has  from  the  brginning  illuminated  huniun  eouU  and  consti- 
tuted their  consciousness  of  their  own  dignity,  tbctr  divine  origin. 
and  their  inimortolity;  that  Fnith  which  is  the  Ufffit  by  wbieh 
the  homuH  soul  is  enabled,  as  it  were,  to  see  itself. 

It  is  not  one  religion  only,  but  the  buis  of  all  religiont,  the 
TVwM  that  is  in  all  religions,  evrn  rhp  religious  crL-wl  of  Mus(inry» 
that  is  in  dangrr.  For  all  religions  have  owed  all  of  life  that  thfy 
have  bad,  and  their  very  being,  to  the  foundulton  on  whicUlhey 
were  reared ;  thcpropoeition,  deemed  nndeniablc  and  an  axiom,  that 
the  l'royidonG4>  of  God  rnic-5  dir<Hitly  in  all  the  nOairs  and  changes 
of  materiul  things.    The  Science  of  the  age  has  ita  hands  npoa 


810 


MOSXLS  AHD  DOOlfA. 


thft  pillars  or  the  Temple,  and  roclct  it  to  ita  foandatioD.  A*  j4 
its  destractivc  efToits  have  but  torn  from  Die  anciont  Btnictarc  Ikl 
vcrm-CBt'Cn  fret-work  of  superHtilion,  and  shaken  down  some  iitatf 
herent  additions — uwl-inlmldled  lurnrta  of  ignoranw,  uiid  magshv 
props  that  itupport«d  nothing.  IIia  ctructure  tuolf  wiH  be  onr- 
thrown,  wlieii,  in  the  vivid  Imi^ungc  of  a  living  writer,  *•  Ilninan 
reason  leaps  into  the  throne  of  Qod  aud  wav<,-a  her  tim-h  ovvrtl^ 
niina  of  tho  uniTersc." 

Scibiicc  dpalg  uiily  nitb  plienoraeuo,  and  is  but  cbarUtanifm 
wbeu  it  babbles  aUuut  ibe  puwL'irti  ur  causes  tliut  prodooe  tbei^tf 
what  the  things  are,  in  esE«nce,  of  which  it  gives  us  merviv  tia 
tiumes.  It  no  more  knows  what  Light  or  Souud  or  Pi-rfnaii*  * 
than  the  Aryan  cattle-hi-rders  did.  when  thev  coant<-d  (he  Dim 
and  Fire,  Flame  and  Light  aod  Heat  as  gods.  And  that  AthtJitin 
Science  is  not  even  haif-sc!enc(>,  which  lusoribes  the  aniui-rse  uJ 
jt£  powers  and  furces  to  a  system  of  nahtrol  laws  or  to  nn  inbrnat 
energy  of  Katurr,  or  to  muu-t  unknown,  existing  and  upcnlin; 
iadi'peiidcnlljr  of  a  Divine  and  Supru-natunil  pnwtr. 

That  theory  wonKI  be  greatly  forlitled,  if  SL-it-occ  wt-re  ilnji 
capable  of  protecting  life  and  property,  and,  with  anything  Hw 
the  ctrffii'ify  of  which  it  boasts,  securing  hnmun  iuterfeljt  FM 
against  the  dt-'Hlruclive  agi'iicios  that  man  himself  dewlojK  in  kit 
endeavors  to  subserve  tliem.  Fire,  the  fourth  elemeut,  as  tb*  oU 
pliiloHoplierH  (lvi-iiie<l  it,  '\a  bis  niuKl  mtefitl  and  abject  servant,  VbT 
cannot  miio  pn^vtiit  his  ever  breaking  that  auciiruc  indi'nttm.oU 
as  Pranifthi-us,  old  u  Adam  ?  Why  cau  be  not  be  d-rtaiD  Uist  st 
any  moment  hie  terrible  aubjoot  may  not  break  forth  and  ww 
tip  iiifo  his  master,  tynmt,  di'stroyer?  It  is  bocansi'  it  alw  is  s 
power  of  natnre  ;  which,  in  ultimate  trial  of  foroea,  is  always  is;*- 
rior  to  man.  It  ii  also  because,  in  a  different  sense  from  tUti  is 
which  it  is  the  nervunt  of  man,  it  in  the  servant  of  llioi  Vi/' 
makes  Ilis  ministers  a  flame  of  firo,  and  Who  is  orrr  natun  *■ 
nature  is  over  man. 

There  are  powers  of  nature  whieh  man  does  not  evM  attitH^ 
to  cheek  or  control.  Naples  does  nothing  against  Vesuvius.  Vsl- 
paraiso  ouly  tn-mbles  with  the  trembling  earth  before  the  cuBiisl 
rarihc[uakc.  Tlieaixly  thousand  people  who  went  dawn  alive  !»'■> 
the  grave  when  Lisboa  buried  her  population  under  boUi  es/thssA 
sea  had  no  knowledge  of  Ibe  cnnses,  and  no  possible  control  tntt 
the  power,  that  eflecud  their  dc«tructioD. 


OKAN'D  SCOTTTBH   KNIOHT  Of  ST.   AKDBIW. 


811 


But  hen  the  aarvaal,  and,  in  a  eense,  the  oreature  of  man,  the 
dnidgc  or  kitelicit  and  factory,  the  hmnbte  slave  of  the  latiip,  en> 
gaged  itt  his  most  wrvilc  i-m|t)oviiiotit,  appt-aring  as  a  little  point 
of  flame,  or  pcrhiL]i8  s  ft-vblu  g|mrk,  suddeuly  mmps  his  hriltle 
chain,  breaks  fVom  his  prison,  and  k-afx  with  dc-etnictiro'  fury,  aa 
if  fhini  the  fery  bosom  of  Hi^Il,  upon  tlie  dootnctl  dwvlltogs  of  flfly 
Uionsnnd  human  beinga,  each  of  whom,  but  a  niomeiit  lipforv^ 
(KHimved  him&elf  bis  niiuLer.  And  tbuse  daring  11rp*brigad«s, 
with  thfir  watcr-artniiTj,  his  conqaerore,  it  seemed,  upon  so  many 
midnight  tleltls,  stand  pantlyEcd  in  lhepri>seuce  of  tbeir conqueror 

In  other  matters  relative  to  hiim&n  safely  and  iaterestA  we  have 
obwiTed  how  confident  science  becomes  upon  the  atreiiglliof  some 
slight  sui'iN^sses  in  the  war  of  man  with  nature,  and  bow  much 
iodinnl  tA  pttl  Itself  in  Ihc  plaoo  of  ProTidi>ncti,  wbicb,  by  tbo 
rerv  force  of  ili«  ti-rm.  is  the  only  absuhilv  s(.■i(!uct^  Kcar  tliu  be* 
gbiiing  (if  this  century,  fur  itiatunce,  mcdioul  undsunitury  science 
liatt  modr,  ill  tbo  course  of  a  few  yoors, great  and  wonderful  prog- 
KMi  The  great  plagna  which  wiiiilttl  Enro|)0  in  the  fuurtii-iith 
Md  fif[«enth  cenlurJM,  and  r(.ikpp4'ar>-d  iu  Iho  ecvcntei'ulli,  h:td 
bepQ  identilled  with  a  duiease  which  yields  to  «nljglit«ni>d  trful^ 
nient,  and  \U  anriont  virnVnco  was  atfcribnted  to  igiioiunce  of 
hygiene,  nnd  the  filthy  hnhits  of  a  former  age.  Anoiln-r  fatal  and 
diatlgnring  scourge  had  to  agrcat  extent  been  checked  by  the  dia- 
Corery  of  riiccinatii>n.  From  Sangrado  to  Sydenham,  from  Para- 
celsus to  Jcnncr,  the  healing  art  bad  indeed  taken  a  long  stride. 
The  Faculty  iniglit  be  excused  hod  'it  then  said,  "  Man  is  mortal ; 
diseaac  will  Ik*  ofton  filial :  hut  there  shall  be  no  more  nnresi»t«d 
ooO  nnncct-ssary  :i>langhtcr  by  iufccliuus  (liso»»i>,  no  more  gonrral 
carnu-^e.  no  more  carnivals  of  terror  and  high  feslivnls  of  death." 

The  conceited  Iwast  would  hardly  havfilicd  upon  the  lip,  when, 
from  the  mysterious  de]iths  of  reniolcst  Indiu  a  spccirv  stalked 
Jurtb,  or  rather  a  monster  crept,  more  fearful  than  human  eye  had 
ever  yet  tjobold.  And  not  with  surer  instinct  dors  the  tiger  of  llio 
jungleo,  where  thi^  terrible  jK'&tilence  nus  burn,  catch  thf  itcent  of 
blood  upon  the  air.  than  did  this  iuviatble  Destroyer,  tJiis  fearful 
■gent  of  Almighty  Power,  this  tremendous  ConsequeMOo  of  somp 
SnBicieut  t)uui<t,  sc^nt  tlio  tain  led  atmosphere  of  Eui'ope  aud  turn. 
Westward  bis  devastating  march.  The  millions  of  dead  Icfl  in  his 
path  through  Asia  proved  nothing.  They  wore  ununned,  igno* 
rant,  defencete&fi,  unatdtd  liy  soiciice,  undefended  by  art     The 


812  VOBALS   AND   DOGMA. 

cholera  was  to  them  inscmtsble  and  irresistible  as  Azrael,  Ha 
Angel  of  Death. 

But  it  came  to  Europe  and  swept  the  halls  of  science  as  it  had 
swept  the  Indian  village  and  the  Persian  khan.  It  leaped  as  noiae- 
lessly  and  descended  as  destructively  upon  the  population  of  many 
a  high-towered,  wide-paved,  purified,  and  disinfected  city  of  the 
West  as  upon  the  Pariahs  of  Tanjore  and  the  filthy  streets  of 
Stamboul.  In  Vienna,  Paris,  London,  the  scenes  of  the  great 
plague  were  re-enacted. 

"  The  sick  man  started  in  his  bed. 
The  watcher  leaped  upon  the  floor, 
At  the  cry,  Bring  out  yonr  dead. 
The  cart  i«  at  the  door  1 " 

Was  this  the  judgment  of  Almighty  God  ?  He  wonld  be  bold 
who  should  say  that  it  was ;  he  would  be  bolder  who  shonld  say  it 
was  not.  To  Paris,  at  lenst,  that  European  Babylon,  how  often 
have  the  further  words  of  the  prophet  to  the  daughter  of  the  Chal- 
dieans,  the  lady  of  kingdoms,  been  fulfilled?  "Thy  wisdom  and 
thy  knowledge  have  perverted  thee,  and  thou  hast  said  in  thy 
heart  I  am  and  none  else  beside  me.  Therefore  shall  evil  come 
upon  thee  ;  thou  shalt  not  know  whence  it  riseth  ;  and  mischief 
shiill  full  upon  tliee;  tliou  shaltnot  be  able  to  put  it  off;  desolation 
shall  come  upon  (hce  suddenly." 

And  as  to  London — it  looked  like  judgment,  if  it  be  true  that 
the  Asiatic  cliol(ira,  hiid  its  origin  in  English  avarice  and  cruelty, 
as  they  suppose  who  traco  it  to  the  tax  which  Warren  Hastings, 
when  Govern  or- General  of  India,  imposed  on  salt,  thus  cutting 
off  its  use  from  millions  of  the  vegetable-eating  races  of  the  East: 
just  as  that  disease  whose  spectral  shadow  lies  always  upon  Amer- 
ica's threshold,  originiited  in  the  avarice  and  cruelty  of  the  slave- 
trade,  translating  the  African  coast  fever  to  the  congenial  climate 
of  the  West  Indies  and  Southern  America— the  yellow  fever  of  the 
former,  and  the  vomito  negro  of  the  latter. 

But  we  should  be  slow  to  make  inferences  from  onr  petty  hu- 
man logic  to  the  ethics  of  the  Almighty.  Whatever  the  cruelty 
of  the  slave-trade,  or  the  severity  of  slavery  on  the  continents  or 
islands  of  America,  wo  should  still,  in  regard  to  its  supposed  con- 
sequences, be  wiser,  perhaps,  to  say  with  that  great  and  simple 
Casnist  who  gave  the  world  the  Christian  religion  :  "  Suppose  ye 
that  these  Galileans  were  sinners  above  all  the  Galileans  because 


GRAND  SCOTTtSH  KHIOHT  OF  8T.  ANORBW. 


813 


they  suffered  sach  things?  or  those  eighteen  upon  whom  the 
tower  of  Siloitm  Tell  nnd  alcw  them,  think  ye  that  thtj  w<  i«  ua- 
ners  alKtve  all  tlic  mun  tbut  dwelt  in  Jvruaalem  ?" 

Rftrihiition  bnrg  rctiiliaiion,  even  in  words.  A  city  shattered, 
hiim^l,  destmred,  desolate,  &  land  WMted,  hniniliaud,  made  a 
deaert  ind  ii  wilderness,  or  wpiriiig  the  tliorny  crown  of  humilia- 
tion and  eubjtt^falion.  is  invt-sU-d  witli  lUc  aacn-d  prerogatiTeaand 
ininiunities  of  Ihn  dead.  Tlic  base  hutnun  revenge  of  exultutioo 
at  irs  fall  and  ruin  ehoiild  fhriiik  back  tiboshcd  in  Ibu  presence  of 
the  inliniu-  Divine  chiis(i*'ment,  "  Forgiveness  is  wiser  than  re- 
venge/' ourPre«mAM)iiry  teacbMns,  "nnd  tt  is  bettor  to  lovelhau 
to  hate."  Tjct  bim  who  tvvg  in  givat  calumities  the  hand  of  God, 
bo  silontf  and  fciLr  His  judgmt.-nu. 

Men  are  great  or  ^mnll  in  statnrv  us  it  pleases  God.  Bnt  their 
Dutun'  if  f^rciil  or  emuH  as  it  plcuse^  tbcmselvcs.  Hen  arc  not 
bom,  fiftnip  with  grout  Hoiilfl  and  some  with  littk' ionU.  On*  by 
taking  thought  c&iiriol  add  to  hie  slatnre,  but  ho  can  enlarge  his 
Buid.  Bv  an  act  of  the  will  he  can  make  himself  a  mont)  giunt, 
or  dwarf  himself  to  a  pigmy. 

There  are  two  uatnrea  in  man,  the  higher  and  the  lower,  the 
great  luid  the  mean,  the  tioble  and  the  ignoble;  and  he  can  and 
mu8t>  by  his  own  voliinlary  act,  identify  biropclf  with  the  one  or 
with  tJje  other.  Freemasonry  is  conliuual  effon  to  oalt  the  no- 
bler nntnre  over  ihf  ignoble,  the  sjiiritnal  over  tlie  niateriaJj  the 
divine  in  man  over  tlie  hiinnin.  In  llm  great  effort  and  purpose 
the  cbivalric  degrees  eoiiour  nnd  cooperate  with  thoac  that  t«ach 
thi*ma};i)illcont  le»<9o»a  of  morality  and  philosophy.  M«gnaniin> 
ity,  meroy,  clemeucy.  a  forgiving  temper,  are  vii-tnes  indiepeneable 
to  the  character  of  n  pcrfeet  Knight.  Wlieu  the  kiw  and  aril 
principle  in  our  nature  says,  '•  Bo  not  give ;  reserve  your  beneficence 
for  impoverished  frienda.  or  ut  least  unohjectionable  strangi-ra, 
Do  not  liefltow  it  on  Huccessful  encmit-s. — friends  only  id  virtne, 
of  oiir  nii.sfortiinca,''  the  diviner  piinciple  whose  voice  epako  by  the 
despised  OahUan  lays,  "  Do  good  to  them  that  hate  yon,  for  if  ye 
loTe  lliem  (only)  who  love  you,  wliai  reward  have  yon  ?  Do  not 
pnblioanB  nnd  sinnerA  the  same "^-that  is,  the  tax-gatherers  and 
wicked  oppreuors,  armed  Bomans  and  tcn^ade  Jew»,  whom  ye 
count  yonr  enemies? 


xxx. 
KKIGHT  KADOSH. 

We  often  profit  more  by  ourenemies  than  by  oar  friends.  "W» 
support  ourselves  only  on  that  which  resists,"  and  owe  our  success 
to  opposition.  The  best  friends  of  Masonry  in  America  were  the 
Anti-Masona  of  1826,  and  at  the  same  time  they  were  its  worst 

enemies.  Men  iirc  hut  tlic  automata  of  Providence,  and  it  nses 
the  demagogue,  the  fanatic,  and  the  knave,  a  common  trinity  in 
Ileptib!ic9,  as  its  tools  ami  instruments  to  effect  that  of  which  they 
do  not  dream,  and  wliicli  tliey  imagine  themselves- commissioned 
to  prevent. 

Tlie  Anti-Masons,  traitors  and  perjurers  some,  and  some  mere 
political  knaves,  purified  Masonry  by  persecution,  and  eo  proved 
to  bo  its  benefactors  ;  for  that  wliieh  is  persecuted,  grows.  To 
tlicni  its  present  popularity  is  due,  tlie  cheapening  of  its  degrees, 
(ho  invasion  of  its  Lodgi^s,  that  are  no  longer  Sanctuaries,  by 
tlie  multitude  ;  its  pomp  and  pageantry  and  overdone  display. 

An  iiundred  years  ago  it  had  become  known  that  the  cnp  were 
the  Templars  undora  veil,  and  therefore  the  degree  was  proscribed, 
and,  ceasing  to  be  worked,  became  a  mere  brief  and  formal  cere- 
mony, under  another  name.  Now,  from  the  tomb  in  which  after 
his  murders  he  rotted,  Clement  the  Fifth  howls  against  the  suc- 
cessors of  his  victims,  in  the  Allocution  of  Pio  Nono  against  the 
l''rec-Masons.     The  ghosts  of  the  dead  Templars  haunt  the  Vati- 


KKICUT   KjkDOSH. 


can  and  distnrb  tb«  slnnihora  of  tho  puralyacd  Piipaoy,  which, 
dreading  the  dead,  shrieks  out  ita  cxi!OinmaDic(U)on»  nnd  impotent 
itD8th«inus  againsl  tlio  living.  It  isa  ilccliiratioD  of  vnr,  nnd  was 
uecded  U>  aronse  xpalhj'  aud  iuertot-ia  to  iiction. 

An  enem;  of  the  Tumidun  sIikII  Icll  us  the  secret  of  this  Tnpa] 
huetili(y  ugainsl  iin  OrJLT  that  lias  existui  for  centuries  in  dcspitu 
of  lis  auiUWmMs.  atid  ha«  ile  Sunvtmirirsund  Aej^la  even  in  Home. 

It  vill  be  easy,  lu  wo  read,  to  Hpiirat«  the  faUo  from  the  tni«, 
the  atiducicag  conji-clarc^  from  tlie  Giiiiplc  facts. 

*■  A  power  tlint  ruled  without  nnragnniem  and  wilhotit  eonciir- 
rfiicc,  and  consequently  witlioiit  control,  prtired  fatal  to  the  Sacer- 
dotal Huyultieii ;  vliilc  thu  Rvpultlic^.  on  the  other  hand,  hud  per- 
ialicd  by  the  conflict  of  libcriiLii  and  fmtichUee,  whinh,  in  the 
absence  of  all  duty  hierarchicully  euictioncd  and  enforced,  had 
soon  bocorae  mere  tyrannios,  rivola  oiio  of  the  other.  To  find  a 
stable  mcdinm  between  these  two  ubygse?,  Uk'  idoa  of  the  Chris- 
tian ITicriphanta  woj  to  create  a  society  devoted  to  nbnegatioD  by 
•olfmo  TOWS,  protected  by  Huveru  regulations ;  which  should  he  r«- 
cniited  by  initiation,  mid  which,  eole  depositary  of  the  great  reli- 
gioae  and  eociul  eccrtts,Eliould  inukc  Kinga  and  Punttfls,  witlioai 
exposing  it  to  the  corruptiom  of  Power.  In  that  was  the  secret 
of  thut  kingdom  of  Jegits  Christ,  which,  without  beijig  of  this 
wnrld,  woold  govoni  all  iie  grandturs. 

"This  id>'a  pi\>sided  at  the  fonndatioo  of  the  gntat  religious 
orderH,  tNi  often  al  nar  with  the  secnisr  anlhorities,  eccIeelMUcal 
oroiriL  Ila  miliEation  wua  aUo  the  drcum  of  tiic  dlesident  84:cts 
of  Oaoatics  or  Illumiiiutt  who  pretcndrd  tu  cuniieet  Lheir  fniLb 
with  the  primilivc  tradition  of  the  Cbriatiuuity  of  Saint  John.  Jt 
at  let) gill  iK-eimo  a  menace  for  the  Chnrch  and  Society,  when  a 
rich  and  di«iolutc  OrcU-r,  iniliuted  in  the  mysterious  doctriin-s  of 
Ihc  Kabniah, feenied  dispoH'd  to  tnrn  ugainat  legitimate  authority 
llii?  wmserTstiTO  principles  of  Itiemrchy,  and  threaU-ned  the  entire 
world  with  an  immense  revolution. 

**  The  Templars,  witoso  bietory  ie  bo  imperfectly  known,  were 
those  terrible  conspirators.  In  1118,  nine  Knight«  Crusaders  in 
toc  East,  among  whom  worn  ficoDVoi  de  Saiiit-Omer  nnd  lingoes 
de  Payens,  consecrated  tliemselves  l-o  religion,  and  took  un  oitth 
Ixjtwwn  the  hands  or  tlie  Patriarch  of  (Vnstantinoph-,  a  Sro 
always  secretly  or  openly  hostile  to  that  of  Hume  from  the  time 
of  Photiaa.     The  aiowcd  ohject  of  the  Temi>lars  wa«  to  prot«'ct 

6S 


I 


816  HOBALS   AND  DOOHA. 

the  Cbristians  who  came  to  Tisit  the  Holy  Places:  their  secret 
object  was  the  re-bHiWing  of  the  Temple  of  Solomon  on  the  model 
prophesied  by  Ezekiel. 

"This re-building,  formally  predicted  by  the  Jadaizing  Mystics 
of  the  earlier  ages,  had  become  the  secret  dream  of  the  Patriarchs 
of  the  Orient  The  Temple  of  Solomon,  re-bniitand  consecrated 
to  the  Catholic  worship  would  become,  in  effect,  the  Metropolis  of 
the  Universe;  the  East  would  prevail  over  the  West,  and  the  Pa- 
triarchs of  Constantinople  would  possess  themselves  of  the  Papal 
power. 

"  The  Templars,  or  Poor  Fellow-Soldiery  of  the  Holy  House  of 
the  Temple  intended  to  be  re-bnilt,  took  as  their  models,  in  the 
Bible,  the  Warrior- Masons  of  Zorobabel,  who  worked,  holding  the 
Bword  in  one  hand  and  the  trowel  in  the  other.  Therefore  it  was 
that  the  Sword  and  the  Trowel  were  the  insignia  of  the  Templars, 
who  subsequently,  as  will  be  seen,  concealed  themselves  under  the 
name  of  Brethren  Masons.  [This  name,  Frires  Mapons  in  the 
French,  adopted  by  way  of  secret  reference  to  the  Bnilders  of  the 
Second  Temple,  was  corrupted  in  English  into  ^ee-Masons,  as 
Pythagore  de  Crotoiie  was  into  Peter  Gower  of  Groton  in  England. 
Khairum  or  Kkar-um,  (a  name  mis-rendered  into  Hiram)  from 
an  artificer  in  brass  and  other  mchils,  became  the  Chief  Builder 
of  tlie  llnik-al  Kailu.ih.  the  Holy  House,  of  the  Temple,  the  'hpoi 
Jofioi  ;  iind  the  words  lioiiai  and  Jiaiiaim  yet  appear  in  the  Ma- 
sonic dcgrc'i'S,  nicaiiing  ItiiiUK'r  and  Builders.] 

"Tlie  trowvl  of  tile  Tfniplurs  is  quadruple,  and  the  triangular 
plates  of  it  are  Jirraiifi:fd  in  tiie  form  of  a  cross,  making  the  Kub:i- 
lietic  pantaclc  known  by  the  name  of  tlio  Cross  of  the  East.  The 
Knight  of  the  Eiist,  and  the  Knight  of  the  East  and  West,  have 
in  tlieir  titles  secret  allusions  to  the  Templars  of  whom  they  wen- 
at  first  the  successors. 

"The  secret  thought  of  Iliigues  de  Payens,  in  founding  his 
Order,  was  not  exarfly  to  serve  tlie  ambition  of  the  Patriarchs  (if 
Constantinople.  There  existed  at  that  period  in  the  East  a  Sect 
of  Johannitc  Christians,  who  claimed  to  be  the  only  true  initiates 
into  ftic  real  mystiTies  of  the  religion  of  the  Saviour.  They  pre- 
tended to  know  the  real  history  of  Yescs  the  Anointed,  am!. 
adopting  in  part  tlie  Jewish  traditions  and  the  tales  of  the  Tal- 
mud, they  held  tliat  tlie  facts  recounted  in  the  Evangels  are  but 
allegories,  the  key  of  which  Saint  Johu  gives,  in  saying  that  the 


KKIGHT   KADOaH. 


ei7 


world  might,  be  fiUed  with  the  liooks  that  ctmld  be  writUpn  apoo 
ttiu  vronUand  docdB  of  J<!sns  Christ;  worOs  which,  the;  thought, 
voalJ  Li-  unly  u  ridiciiloun  exaggeration,  if  he  were  not  speaking 
or  un  ullcgory  and  a  l«£cn<l,  that  might  he  raried  aud  prolonged 
to  inQoity. 

"The  Johanuitcsascribod  t»>  Sniut  John  the  fonudatioa  of  (heir 
Srcrct  Chitrch.  aiid  lh«  Grand  Potitiffy  of  Ihc  S«ot  a&tumcd  the 
title  of  Chrixtot,  Anointed,  or  Omueraitd,  and  cUiimed  Ut  haytt 
succeeded  one  snollicr  from  y«iiit  John  bj  an  unintcmiptpd  sho- 
ceaaion  of  jwriliticid  puwers.  lie  who.  »t  tin:  jM-'riuJ  of  the  foiind- 
atioa  of  the  Ord«r  of  the  Temple.  clnimLtl  tliow  imngiDorjr  pre- 
rogatives, was  uamcd  TheocleT;  he  km-w  IlracKS  UK  Payknb, 
he  initiutMl  him  into  the  mysteries  and  hopes  of  hie  prc-teaded 
cbiirob,  hu  seduced  him  by  the  nolionB  of  Sovereign  Priasthood 
utid  Stiprt'ine  ruyalty.  uiid  limillr  dexiguiitc-d  him  &g  h'm  siicccsaor. 

"  Thus  tin?  Order  of  Knights  of  the  Temple  ivM  Ht  its  rery  ori- 
gin dvTotcd  to  the  cuu««^  of  opposition  Ut  the  tiara  of  Rome  an! 
the  urowoK  tif  Kioge,  and  tlic  Apnetoliite  of  Kahali^tic  Ooosticiam 
wu  vcEted  in  its  chicfe.  For  Saint  John  hinisulf  was  the  Father 
of  tlie  OnostJcg,  and  th«  ciirrcot  tnin«]atioD  of  his  polemic  agaiiut 
Iho  lit'naicnl  of  his  S^-ct  nnd  the  ijagaiis  who  dciii<<d  that  Cbriit 
WBC  the  Word,  ig  throiighoul  u  misrvprewntatiuii,  or  miRunder- 
stnnding  at  least,  of  the  whole  Spirit  of  that  Evangel. 

"  The  tendencies  and  tenets -oftlie  Onler  were  enveloped  in  ppo- 
foDnd  mjetcry,  and  it  externally  proft-Mcd  the  mo>st  perfect  ortho- 
doxy. Tbe  Chiefs  alone  knew  the  aim  of  tlie  Order:  tlie  Snbal- 
terns  followed  lh<^m  without  dintrnst. 

"Tonceiulre  intlnenee  und  wenlth,  then  to  intrigue,  and  at  nofd 
to  Sght,  to  eutablieh  tlie  JoluinniLe  or  Gnostic  and  KabuliBtlo 
dogma,  were  the  object  and  means  propoKd  to  the  initiated  Uroth- 
reti.  The  Pnpucy  and  the  riial  monurchieti,  they  naid  to  ihem, 
arc  sold  and  bought  in  these  dayi%  become  corrupt,  aftd  to-morrow, 
j)crliupH,  will  di-Htwy  each  other.  All  thiil  will  become  the  heri- 
tage of  tlie  Temple;  the  Wofid  will  aoon  come  to  ns  for  ita  8oT- 
ereigna  and  Pontiffs.  We  tdiall  oonstituie  tbe  ci)nilibriuin  of  the 
universe,  and  he  nik*ra  over  tbe  Jla^tem  uf  the  World. 

*'  The  Templani,  like  a\\  ottier  Keeret  Orders  and  AKRaciations, 
hod  two  doctrines,  one  comxalud  and  reserved  for  the  Hasterv, 
which  was  Johatinism;  the  utlirr  public,  whirh  was  tho  Romtot 
Caihvlic.    Xhoa  they  diceived  ttie  adverfiaries  whom  Ihoy  sought 


^16 


UOKUS  AHD  DOSHA. 


to  supplant  Hence  Free-Mason rjr,  vulgarly  imaginod  to  have  }*• 
gun  with  the  PioDjsmn  Architects  or  the  German  Stone-vorlnn, 
iHlopt(.'d  Suint  John  thv  Evangvllat  oa  ono  of  its  pntrons,  Asaodxt. 
ing  with  him,  tn  ordvr  not  to  arouse  tho  snepic^ous  of  I^omp,  Stint 
John  the  Buptist,  and  thus  ooviTtl^  proclaiming  itself  the  obtM 
of  the  Kabiilah  und  Essentam  toyether." 

[For  thi'  JohaaniMii  of  the  Adept«  was  the  Kabobb  of  the 
riu-livr  Gnoslice,  d«gcucmting  arurtrftrd  into  thoM  heretical  forms 
wliifh  Gno^ticiem  dorelopMl,  so  that  even  Manes  had  his  follovm 
among  thrm.  Mnny  adopted  his  doctrines  of  the  two  PrineiplH, 
the  recollection  of  which  is  perpetunted  by  the  handle  of  thcdi^ 
ger  and  the  tcKSclatcd  pavement  or  floor  of  the  Ijodge,  stupidly 
called  " the  Indented  Tesoel"  aud  rcpR-si-iitcd  br  great  banging 
iastelA,  when  it  n-allr  means  a  UeeeraUd  floor  (from  the  Latin 
le^sera)  of  wbtt«  and  black  lospng***",  with  a  nN*a*!iriij  dentifti- 
lated  or  indtnltd  border  or  edging.  And  wheroTer,  In  the  higher 
degreee,  the  two  colors,  white  and  block,  are  in  JnxtapositJoD,  Ibe 
two  Prinoiples  of  Zoroaster  and  Maues  are  aJluded  ta  Wicb  olb- 
era  the  doctrine  became  a  mystic  Pantheisni,  descended  frotn  ihit 
of  tlie  Brahmins,  and  even  pushed  to  an  idolatry  of  Natun:  a»(l 
hatnHl  of  cTciy  revealed  dogma. 

[To  all  this  the  abgiml  rending  of  the  established  Church,  tak- 
ing literally  the  lignrntive,  allegorical,  and  mythical  laagnageuru 
Bollectron  of  Oriental  books  i»f  different  ages,  diivctly  aiid  ioeil* 
tably  led.  Th«  Kimc-  result  long  aAer  followed  the  folly  of  rrganl- 
ing  the  Hebrew  books  as  if  they  had  been  written  by  the  uninufi- 
notivc,  hard,  practical  inu-llectof  the  Bnghtnd  of  Jamea  the  Pint 
and  tlic  bigoted  stolidity  nf  Scottish  Presbyter iuni^nu] 

''The  bett«r  to  succeed  and  win  paniams,  the  Templars  symps- 
thized  with  regrets  for  deih  roned  crMfds  and  enconragcd  the  bop* 
of  new  Korsliipg,  promising  to  all  liberty  of  conioience  and  ft  ne» 
orthodoxy  that  should  be  tlie  syuthc-aisof  all  tho  pcrsecnttM)  onula" 

[It  ifi  absurd  to  suj>i>09e  tbnt  men  of  intellect  adurcd  a  monltivai 
idol  culled  Baphomet,  or  recognized  Malioraot  a4  an  iofpii*' 
prophet.  Their  symbolism;  invented  ages  bofonr,  to  nonccal  vlut 
it  was  dttugeroiu  to  avow,  was  of  eoiirso  misnnd<Tatood  by  ll«* 
who  were  not  adepts,  and  to  tlieir  enemies  seemed  to  be  psotkti*' 
tic  Tlie  calf  of  gold,  made  by  Aaron  for  the  Israelites,  was  bototfof 
the  oxen  rnider  the  lavcr  of  bronze,  and  tho  Karobim  on  the  Pf"" 
fitiatory,  mienndcrgtood.    The  symbols  of  the  wiBe  always  bcrflK 


JESIOBT   SADOSH. 


81» 


the  idols  or  the  ignorant  mulUUide,  What  the  Ohler^  of  tbc 
Order  rcall;  bclicvf^d  and  tsiigbl,  is  indicated  u>  Ibe  Adepts  by  tbe 
biatfi  oontuiiivd  in  the  liigli  dpgreea  of  l^ree^Masoui;,  and  bjr  iht 
'^tnbols  wliicb  only  tho  Adopu  undcrfitand. 

[Tha  Blue  Degree  am  bul  tho  outer  conrt  or  portico  of  the 
Tcnipk'.  Part  of  LUg  fi^niboU  are  diej>]ayeil  there  to  tlm  Initiiit*, 
bul  be  ig  iutcuLioauHy  luislL-d  by  fuleu  iuterpretutioQs.  It  ia  not 
inteudcd  thuL  be  aliull  understand  them ;  bnt  it  is  intended  that 
be  ebnll  imagiii«  h«  uudergtauds  Utt-ni.  Their  true  explication  ii 
r(«erfed  for  lli^  AUtpts,  the  i'riuc«8  uf  Muaonry.  The  whole  body 
of  tbe  Royal  and  Sac«rdotal  Art  was  bidden  ao  c&rcrully,  oenturiM 
ninety,  in  the  Higk  Dogrxics,  us  thai  it  ia  even  yot  impossible  to 
solre  many  of  tlic  ciiigniiui  nliich  tlicy  contain.  It  Js  wtllenougb 
for  the  maj»  of  those  collrd  Masons,  to  imagine  that  oil  is  con- 
tained in  the  Blue  Degrees;  iiiid  whogo  ntttinpu  lo  undecdiTe 
tbem  will  l.itror  in  \niii,  and  without  any  inw  reward  violate  hi£ 
obligations  us  an  AdepU  Masonry  is  the  veritahlo  Sphinx,  buried 
to  the  hoad  in  tbc  sands  heaped  round  it  by  Ijic-  agc«.] 

"TUu  scvds  of  decay  were  sown  in  the  Order  of  the  Temple  at 
itc  urigiiu  Hypocrisy  h  a  murtul  diseasa  It  bad  conceived  a 
great  Kork  wbiub  it  vjut  inoapnblc  of  cxi>cnting,  twcanse  it  knew 
neither  bmuiliiy  nor  personal  abnegiitioii,  because  Borne  was  tben 
ioviucibli-,  wid  licuuuat!  llic  laUtr  Chiefs  of  the  Order  did  not  com- 
prehend its  iiii^si^n.  Slorcovvr,  the  Templars  weru  in  geni^ral 
uneducated,  and  cujiuMeouiy  uf  wielding  lliv  sword^  with  uo  <)iial- 
iDcutions  for  g<>v(>rniiig,  and  at  ni^  enchaining,  that  tineen  of  tho 
World  ciiJlwd  Opinion."  |Thi>  dociriiies  of  the  Chiefs  would,  if  ex- 
pounded to  the  muHseR,  have  H?eiiii'd  to  them  tho  tiabblings  of 
folly.  The  HymboUof  tliQ  wise  are  the  idols  of  ibu  Tnlgar,  or  else 
as  metininglcss  as  the  hieroglyphics  of  Egypt  to  tbc  nomadic 
AiaUk  Tlicfc  must  always  be  a  common-plucu  iutcrprvtation  for 
tb«  HUES  of  initiates,  of  tbe  symboU  that  arc  eloquent  to  the 
Adepts-J 

"  ilugucfs  dc  Fayoua  him£elf  liad  uol  that  keen  and  far-sighted 
intultcct  uor  tliat  grandeur  of  pnrpoeo  which  afterward  distln* 
guislied  the  military  founder  of  another  soldiery  that  became 
forniidiible  Ixt  things.  The  Templars  were  imiDtclligent  and  tliere- 
&rc  unsuccessful  Jesuits. 

"  Their  watchw  ord  wa«,  U>  become  wcaltliy,  in  order  to  bny  the 
world.    They  became  so,  and  in  Vili  tiity  pusaessed  in  Europe 


MiD 


UoaAIS   AKD  IMKIICA. 


ulono  man  than  niiio  tliousund  seigaorics.  Ricbea  were  the  slinol 
on  wliicU  lliey  werB  wrecked.  They  became  insuleiit,  anil  tiii- 
wiac-Iy  allowed  ilmr  contempt  for  tbc  rvligioas  and  aociaJ  ioititn- 
tioui  whioli  they  uinitJil  to  orcrthroir.  Their  ambition  waa  f»Lul 
lo  thcin.  •  Their  projects  were  divined  aud  prevented.  [HoiOf, 
more  intolenwit  of  heresy  than  of  vice  «nd  crime,  came  to  {w  the 
Order,  and  Tear  is  alwn.y«  crnel.  It  hiis  alwiiys  deemed  philuaopb- 
jcttl  truth  the  most  dangerous  of  heresicB,  and  haii  nerer  been  st  s 
higs  for  a  false  nrcHsation,  by  mcniia  of  which  to  crash  free 
Uionght.]  Pope  Clement  V.  and  King  Philip  le  Bt-!  gave  the  mg- 
nal  to  Europe,  and  the  Tt-mpl»rs,  Lakon  u  it  verc  in  an  immeiuc 
net,  were  arreat«d,  diii^micd,  aud  cast  iatu  prison.  Nerer  wu  • 
fhvp  tt  Eiat  ftceomplidhed  with  a  more  furniidable  concert  of 
aclion.  The  whole  world  was  atruck  with  stapor,  and  fagprly 
waited  for  the  strange  rvvelutiont  of  n  prucen  that  wa^  to  echo 
through  ao  many  ages. 

"  It  waa  imputisiblo  to  unfold  Lo  the  pcoptuthe  uotispir«CT  of  thii 
Tuniplura against  the  Thrones  and  the  Tiara.  It  wu  iminMiihlo 
to  txpose  to  thera  the  doctrines  of  the  Chief*  of  the  Order.  ('ITiii 
wonid  have  boon  to  inilinto  the  ninltitndo  into  the  secreti  of  tbo 
Mait<.TE.aiid  lo  hnvo  iiplilU>d  the  veil  of  Iiiia.  Itoconrge  was  ibet^ 
fore  had  lo  the  charge  uf  niogio,  aiid  dcnouurerg  and  fiiUe  wit* 
nesiiea  were  ttosily  found.  When  the  tenipoml  and  apiritual  ty^ 
aiiuies  unite  to  crush  a  victim  they  ncwr  want  for  serviceable  in- 
Htrumentft.]  The  Templara  wciv  gnivvly  ucoused  of  fjntticg  U| 
Ohrist  and  denying  Gwd  at  their  rocepltooa,  of  gross  olxccnlt 
convereations  with  female  devilx,  and  tbc  worship  of  a  mona 
idol. 

"The  end  of  the  drama  is  well  known,  and  hnw  Jaoincs 
Molai  and  his  follows  perished  in  the  flamv«.     Hut  hcforv  hit  ejid 
cation,  the  Chief  of  the  doomed  Order  orgaoizcd  and  inttitat 
what  ftft«rward  came  to  bo  called  the  Occult,  Hermetic, or: 
tisli  Mosonry.     In  tbo  gloom  of  his  priauu,  thu  Grand  Maftercf^ 
ated  four  Metro]>olitan  Lodges,  at  Naples  for  the  East,  at  Edtnbnii 
for  tlie  West,  at  Slocltholm  Tor  tlie  N'orth,  and  at  Paris  flir 
.South."     [The  initials  of  his  name,  J.*.  B.'.  M.*.  found  in  tJtei 
onler  in  the  first  three  dcj^ecs,  are  but  one  uf  the  laanj  iDl«r 
and  oogc-nt  proofs  that  such  was  the  origin  of  modem  FfM-J 
Bonry.     The  legend  of  Osiris  was  revived  and  adopted,  to  »ymt 
tbc  dcstractioii  of  the  Ordcr^  and  the  resumctiou  of  KbI 


EKIOICT  KAD06S. 


itJainin  the  body  of  tbo  Teiaplf,  of  Kh6&6ii  Ajbaj,  the  Master, 
luUiu  murtirr  of  fidelity  Lo  obligitUoD,  of  Tratii  *ud  Ctinscicncfl^ 
propbetioU  the  rcstomtiou  to  \ih  of  the  buried  aa&ooJutiun.] 

"  'i'be  I'ope  aud  Lhu  King  soon  uIUt  periebed  iu  a  itnago  and 
sudden  muiner.  Squiii  de  FlorJiui,  the  chief  dononncer  of  tl]« 
Ortifr.difd  &s!<a.c-Htn:il<-d.  In  bn-iiking  the  gvord  of  the  Temphirs, 
tiii^y  mndo  of  it  u  p<)iiiard ;  mid  their  proscribed  troweU  tbence- 
furword  biiilt  only  tumba." 

[The  Onlcr  disiip|»carcd  at  once.  It*  f$Utes  aud  wealth  were 
coutid<.'at^d,  and  il  eucmud  to  harv  axusetl  to  oxiaU  Mcvvrthclcas  it 
lived,  nnder  otli«r  oumes  aod  goveruiKl  by  onktiuwu  Chiefs,  reveal- 
ing itwlf  only  to  thow  who,  iu  passing  tliruugh  u  strict  of  degrees^ 
bad  pruTfii  themselves  wurthy  to  buoiili'iiiiiL-d  nilb  the  dungerouii 
Secret  For  the  uii)di-ru  Orders  tli&L  style  themsolTes  Tu>nij>lani 
litivf  uiifiunicd  R  rtauie  to  which  they  liuvi:  Dot  Out  ihadow  of  b 
tiU*.) 

*■  The  Successors  of  tlic  Anoicot  Adepts  Uosc-Croix,  abandirniug 
by  degret-a  tbi^  austere  siid  hierarobioal  Soicaco  of  tbc-ir  Aiictstora 
in  iniliiitinii,  beranieu  Myotic  Sect,  iinitcil  with  niiiiiy  of  thti  Tem- 
\iltm.  the  dogmM-of  thtt  two  intcrmingltiig,  and  believvd  them- 
e4-h't!is  to  be  the  sole  lU-po^itarios  of  the  secrets  of  the  Gosjicl  of  St- 
Ju)iu,  eiviiiij  ill  ilj4  rt'ciiiils  au  allf^goricul  ^'riuii  of  rit«s  jirojier  to 
complete  the  initiation. 

'' Tbc  Iiniiutee.  iu  fact,  Ihuaghl  in  the  ci;.'ljtvoutb  oi'iitury  that 
thuir  tiiiiv  liail  arrived,  sotac  to  fnand  a  lu-w  ilicrurchy,  uthi-rs  to 
overturn  nil  naLhunly,  and  tn  |in-Hs  down  all  the  aummits  of  the 
Social  Order  under  t-lie  li-vel  uf  Equality." 

TIi4*  mvftinal  meanhigii  v{  the  Ihise  ud  a  Symbol  ar«  to  ba 
lookt'd  for  in  the  Kabaliatiu  Comtnonturicfl  on  the  Canticbg. 

The  Ko*e  Traafor  thi;  InitiaU-ji  the  liviujj  iiud  bitxiniing  eymbol 
of  the  rwulatiou  of  thu  huriui>iiii-8  uf  bvitig.  It  was  thu  Linbkni 
of  bcaaty,  life,  love,  and  plttigiire.  Flumel,  or  the  Book  of  the 
Jew  Ahraham,  mado  it  th«  bicroglyphiat)  sign  of  tlifaccomplisb- 
moutof  the  grimt  Work.  Such  is  (hi;  key  of  the  Koniau  d«  la 
Rose.  The  Coaqnest  of  the  Katie  vas  the  problem  propounded  in 
Scteuce  by  Initiation,  while  Krligion  vm  laboring  r^i  prc|iuni  and 
eatablisb  the  iiniverB.tl  triumph,  exclusive  and  definitive,  of  the 
Cro»B. 

To  iiiiito  the  Rose  to  the  Cross,  was  the  problem  pi^posed  by 
the  Uigb  Initiation ;  and  in  taut  the  Ooeiill  philoHophy  being  th« 


8-»2 


MORALS   AKD  DOQITA. 


pTCTra 


UniTtreal  Synthwis,  ought  to  oxplain  all  the  plifnoment  of  Bfltift 
Religiou,  considered  solol;  ua  plivfiiologicnl  fact,  is  the  reTelatJoa 
Hod  satiefiictioD  of  a  necessity  of  souls.  It«  cxigleaoe  U  ftacko* 
tiRc  fiict :  to  aeny  it,  would  be  to  dvny  liiinmnity  itaelf. 

The  Boso-Croix  Adepts  respected  lhr<  dotninuiit,  hienrohicaL 
and  revealed  religion.    Consequently  th*r  could  oo  more  be  Ui« 
enemies  of  the  Papacy  than  of  IcgitimatA  Monarchy;  aud  if  th 
cunspirtd  ii^ainat  tha  Popes  and  Kjn^s,  it  was  becaaae  Uiey 
Kid«r»l    ihvDi  pei-suoally  ae  apostates  Cram  diit7  and  sa; 
favorers  of  anarchy. 

What,  in  fact,  is  adeepot^  spiritual  or  temporal,  but  a  crowDed 
Hnarehiet  ? 

One  of  Ihe  magnificent  pantacVa  that  express  the  esoteric  and 
iinulteni)iii>  part  of  ScieniM>,  is  a  Roiie  of  Light,  in  the  centre  nr 
which  a  htiinun  form  (extends  it*  arms  iu  the  form  of  a  cnMi. 

CuramfniiiriL's  arnl  studies  havcK-pn  n)uUip]ti-<I  upon  th<-  Oitim 
Vomtdy,  the  work  of  Daktb,  and  yet  no  ouc,  ao  fur  as  wc  kaowi 
lia«  pointed  out  iU  vepccial  cliaructcr.  The  work  of  th«  gralt 
Ohibellin  i^  a  doolurntion  of  war  ogninet  the  I'npocy,  hy  boid  m»- 
laUon  of  the  Mystirie?.  The  Kpic  of  Dante  is  JohaDniti-  and 
Giiotttic.  un  auducious  upplic^atiou.  like  that  of  iho  Ajwcalypsivor 
tlu'  llgures  itnd  t)iiiuht.T«  of  the  Kuhatuh  to  tbe  ChrUtiau  dugmoA 
nnd  a  eecret  negation  of  every  thing  absolute  in  theae  do^mai. 
His  journey  tlirough  the  siipeniatnrnl  vroHdais  accoiD|ilisbMl  t'k'^ 
the  initiation  into  the  Mvfiteries  of  Elvusis  and  T))«be8.  Uf 
eficapce  from  that  gulf  of  Hull  over  the  gate  of  which  the  nentran' 
of  despair  was  writtuu.  f>f/  r«i<«r>it»ff  the  potHions  o/kig  hend  and 
ftti,  that  is  to  say,  hy  accfiifini/  thr  dirtrt  oppoaiic  of  M«  CaiMu' 
dogma;  luid  then  he  n-aeoeuds  to  the  li^bt.  by  naing  tlie  Dml 
him&elf  as  a  monstrous  ladder.  Faust  ueccuds  lu  Ilcavvo,  by  step- 
ping ou  the  head  of  the  \-anquiehod  MophistophelM.  Udl  ii  in- 
passable  for  those  only  who  know  not  how  to  tarn  back  from 
We  free  oursolvos  from  it«  bondage  by  audacity. 

Uis  Ilell  is  but  a  negative  Pni^tory.  Hts  TIcaven  is  eompoMi 
of  it  serivs  of  KaWlistic  circles,  divided  by  a  croM,  llkn  tlie  I^uitt* 
civ  of  KavkicL  In  the  ocntrc  of  this  cross  blooms  u  rose,  and  n 
M«  the  symbol  of  tbc  Adepts  of  the  Rosc-Croix  for  tbe  fint  luw 
publicly  espoundod  and  almost  categorically  eiplaiuod. 

For  the  Hrst  time,  hccuueo  GnillanDic  de  Lorrts,  who  died  is 
12«0,  Bre  years  before  tlie  birtb  of  Alighieri,  had  not  completed 


ENIOBT  KAD08H. 


823 


Ilia  Roman  de  la  Rose,  vbich  wag  continued  b;  Ohopinel,  a  h&lf- 
oculurv  aftcrnard.  One  Is  astoailbed  to  discover  that  tbo  Bomao 
de  la  ltt.*si;  and  tlio  DirinA  Cuuuncdia  are  two  opposite  forms  of 
one  aud  the  same  work,  initi&tion  into  iudcpendcace  of  spint,  a 
satire  on  all  t^onU'mporary  institiitiuna,  and  thu  allogoriuul foi'tnula 
of  the  great  Sporota  vt  tliy  Society  of  tbe  Roses-Croix. 

The  ioipurtaiit  inauifvslatiouii  of  OcouUUm  (KtiDCide  vitb  the 
period  of  th«  full  of  tbo  Tcraplars ;  Bince  Jtan  de  Menng  or  Chop* 
int-I,  Con U'iiii>wrary  of  the  old  age  of  Daute,  fioiiriebed  diiriiig  the 
h(.-et  yt.-ii.rs  of  bia  life  at  the  Courtof  Philippe  le  Bel.  Tlie  KomaB 
dc  la  Kose  is  the  Epic  of  old  France.  It  is  a  i>rofoTind  boolc,  under 
the  form  of  levity,  a  n^vplation  as  IcariUHi  aa  that  of  Apiileius,  of 
the  MjsU'ries  of  Ocfutli*im.  Tbo  Rosu  of  Flamol,.  that  of  Jean 
de  Meung,  and  that  of  Dante,  grew  uu  the  suae  fftcm. 

Bwfdfiiborg's  svNtuni  wiw  uothinstlde  than  the  Kahaloli.  miuDS 
the  prin(;ii)lc  of  Mm  Hierarchy.  It  h  the  Tcinplc,  without  tlie 
kcyetouo  uiid  the  foundation. 

Ciigliostro  waa  tlic  Agent  of  the  Tcmptorg,  and  tbewfore 
wrote  lo  the  yni'e-Masons  of  Ixiiidon  that  tho  time  liad  oome  tn 
begin  the  work  of  re-bniUling  tho  Temple  of  Uie  Ktemal.  He  bad 
introduced  into  Masonry  a  new  Tlite  called  the  Ey^ptian,  anden- 
dcBTorcd  to  resiisciUie  the  myeteriona  worabip  of  Isis.  The  tbrtv 
letters  L.*.  P.".  D,*.  on  bia  seal,  were  the  initials  of  the  words  "LUta 
pedihus  dtefmr;"  trcul  undrr  foot  the  LUtts  [of  France],  and  ft 
Maaoaic  modal  of  the  sixteenth  or  seventeenth  eentnry  ha* 
npoD  it  a  eword  catling  off  the  stalk  of  a  lily,  and  the  words 
"lalem  dabil  ult to  «iejw«w,"  sueli  barveat  reyetige  will  gire. 

A  Lodge  inaugurated  under  the  auspices  of  Ronssean,  the 
fiioadc  of  tienera.  bi-cBme  the  centre  of  the  revolutionary  move- 
ment !n  Fniriee,  and  a  IViiioe  of  the  hlood-royal  went  IhitJier  to 
tvrtax  the  dtatructiou  of  the  duccessora  of  Philippe  lo  Bel  on  the 
tomb  of  Jacquea  de  Molai.  The  reglaten  of  the  Order  of  Tem- 
plars attest  that  the  Kegent,  the  Due  d*  Orleans,  was  Orand  Master 
of  tliat  fomiiJahle  Secret  Society,  and  that  his  succesaora  were 
the  Due  de  Maine,  the  Prince  of  Bourbon-Cond^,  and  the  Ptic  de 
CuM^-BrissHC. 

The  Templars  compromitted  the  King;  they  saved  bim  from 
the  rage  of  tlie  People,  to  exasperate  that  rage  and  bring  on  the 
catastrophe  pre[iared  for  centuries  :  it  vraa  a  scaflbld  that  the  ven- 
geauoe  of  the  Templars  demanded.    The  secret  movers  of  the 


824  HOKALa  AND   DOQUA. 

French  KeToIntion  had  sworn  to  overtam  the  Throne  and  the 
Altar  upon  the  Tomb  of  Jacques  de  Molui.  When  Loais  XVI, 
was  executed,  half  the  work  waa  done ;  and  thenceforward  the 
Anny  of  the  Temple  was  to  direct  all  its  efforts  against  the  Pope. 
Jacques  de  Molai  and  his  companions  were  perhaps  martyrs,  but 
their  avengers  dishonored  their  memory.  Royalty  was  regenerated 
on  the  scaffold  of  Lonis  XVI.,  the  Church  triumphed  in  the  cap- 
tivity of  Pius  VI,  carried  a  prisoner  to  Valence,  and  dying  of 
fatigue  and  sorrow,  but  the  snccessors  of  the  Ancient  Knights  of 
the  Temple  perished,  overwhelmed  in  their  iatal  victory. 


uu 


XXXI. 

GliAJSD   IKSPEOTQR  INQUISITOR 
COMMANDER. 

To  hear  patientlj,  to  weigli  dclibentel;  and  dispoasioniitelyi 
aiitl  to  dtfudt;  itoimrtiully  -, — tliese  iirv  tlic  cliiuf  dutit.-3  of  a  Judge. 
After  IL*  Imsous  yyii  btivv  n-tcivi-d,  I  uced  cot  Airthi-r  enlargo 
upon  Uiom.  You  wilt  be  eT«r  eloqncntly  remmded  ur  Uiom  by 
tile  Iiirniture  u|Hjn  our  AlUir,  and  the  deuonitiunit  of  Uio  Tri- 
bQiiiil. 

The  Holy  Bible  will  remind  you  of  your  obligation;  and  thut 
iia  yuii  judge  here  K'low,  80 ynu  will  be  yourself  jnd^rd  hereafter, 
by  One  who  bu  uut  Lo  aiibniiU  lilco  «u  curlhly  Judgii,  to  Urn  end 
i)9ccs8ity  of  ioferriag  th«  moti^^fs,  iuteutious,  uud  [>»rpoa«»  of 
mon  [of  which  ilII  urimo  «88ci)tlully  cuuiii^tsj  from  Uio  uncertain 
luid  olU'U  uiiflufv  U'fltimuny  of  thf  ir  ucta  aud  woi\b;  as  muu  in 
Uiiolc  dnrlcu«u  grope  thuir  way,  with  hands  ouuin'tcbed  bvfora 
them  :  but  before  Whom  every  thought,  feeling.  inipuW,  and  in- 
tention of  every  soul  llial  now  is,  or  over  waa,  or  ever  will  be  on 
eiirtb,  ia,  and  ev«r  wUl  be  Ihruugb  ilia  whole  iulioite  doratiOiL  of 
eternity,  preaeat  tutd  ri«ible. 


S2€ 


UOEAU  JLND   DOOUl. 


The  Sqii&re  and  Compoes,  the  Plumb  and  LeTel.  are  well  known 
iayoa  08  a  Hasou.  TTpou  you  as  a  Judge,  tbey  peouliftrly  iocal* 
cute  uprightness,  impartiality,  careful  consideration  of  f«ot«  and 
circumKtances,  acciirucy  in  judgment,  iui3  unifonnity  in  dcoUioo. 
Ab  n  Jitdgo,  tcH>,  yon  are  to  bring  uji  iqoiire work  aitd  stjiiarc  work 
only.  Lite  a  temple  erected  hy  the  plumb,  yon  are  to  lean  neither 
to  one  side  nor  the  other.  Like  a  building  veil  squared  and  leri^Ucd. 
yon  are  to  be  firm  and  Etcadfast  in  yoar  convictions  of  right  and 
juetica  Like  the  circle  swept  with  th«  com[>as8e3,  you  arc  to  Ix 
true.  In  the  scaler  of  justice  you  ore  to  weigh  the  facts  aod  the 
law  alone,  nor  plaue  in  eitlier  scale  jK>n>onal  friendship  or  pcnonnl 
dislike,  neither  fear  nor  fuvor  :  and  when  ruformution  ig  no  longer 
to  be  hoped  for,  yuu  are  to  smite  relentlessly  with  tbe  iword  of 
justice. 

The  i>cculiar  and  principal  symbol  of  this  degree  is  the  Tetrai-m 
of  rythiigoms,  suspended  in  the  East,  where  otdiuariiy  the  aacri-4 
word  ur  Ivtti'r  flitters,  and,  like  them,  representing  the  Deity.  lU 
uine  external  poiulg  form  Ihy  triangle,  the  chief  symbol  in  Ma- 
sonry, with  many  uf  the  meaningH  of  which  you  are  familiar. 

To  us,  its  tlirci-  cidcs  represent  the  three  principal  uttribntcs  of 
the  Dcily,  which  created,  ami  now,  as  ercr,  support,  uphold,  uiil 
guide  the  universe  in  its  eternal  Dioveuient ;  the  three  supportd  of 
the  Masonic  Temple,  its«^lf  an  embk-m  of  tlie  nniversa : — Wifidooii 
or  the  Infinite  Divine  Intelligeuw  ;  Streojcth,  or  Power,  tbe  lliB- 
nitflDivint;  Will;  and  Bcuiily,  or  the  InHuite  Dirine  Elarcnony. 
the  Eternal  Law,  l>y  Tirtuo  of  which  the  infinite  myriads  of  eoJ 
and  worlds  ilaah  ever  onward  in  their  cn-aselcM  revuhitiims,  ■ith- 
out  cla^h  ur  cuuilict,  in  the  Infinite  of  apuce,  and  change  aiul 
moTcmctit  UFC  the  law  of  all  cn-8t«d  vjci«tvnov«. 

To  tia,  as  Masonic  Jadgi^s,  the  triangle  figures  forth  the  Fyr*- 
mids,  which,  plunt«d  lirmly  as  the  «VL-rla«ting  hill^  and  accomtflj 
adjusted  to  the  four  cardinal  )K>int«,  defiant  of  all  asianlu  of  dhb 
and  time,  teach  as  to  stand  Orni  and  (inghaken  as  they.  wh«Ji  onr 
foet  are  planted  upon  the  solid  truth. 

It  iodadcea  multitude  of  gi-oraetrical  figures,  all  having  a drtp 
ngnificanoe  to  Uasous.  Tbe  triple  triangle  is  peculiarly  eacrri 
having  CTsr  been  among  all  nations  a  symbol  of  thf  Deity.  Pro- 
longing all  the  (uctenial  lines  of  the  Uexagon,  which  also  it  ii* 
eludes,  we  have  six  emaller  trmngles,  whose  bascis  eat  each  other 
in  the  central  point  of  the  Tctractys,  itself  always  tbe  gymbol  ^ 


RRAXn   IXSPICrOR  IMQOISITOB  COXMANDRK. 


&t1 


the  gcncnitira  power  of  the  DniTorso,  tlio  Sun,  Brahma,  Osiris, 
Apollo,  Bel,  and  the  Deity  nimgelf.  Thas,  too,  we  (otm  twolrs 
atill  smaller  triangles,  tliree  times  three  of  vhicli  compose  the  Te- 
tnictfs  itselfl 

1  refrttin  from  eDumeralitig  all  Ihe  Dgnrcs  that  jon  may  trace 
witLin  it:  but  one  may  not  be  paesvd  unnotivt-il.  Thv  Hexagon 
lUelf  faintly  imngcs  to  ns  a  cube,  not  visiblo  at  tlio  first  glaiioc, 
and  tliereforG  the  lit  emblem  of  that  fuith  in  thiDgs  invisible,  most 
eawntial  to  salvation.  The  firat  peri'ect  iiolid,  and  reminding  you 
of  the  cubical  stone  that  BWcateJ  blowl,  sntl  of  that  deposited  by 
Enoch,  it  teaches  jnst ice,  aectiracr,  and  consistency- 

The  infinite  divisibility  of  tlia  triangle  teaches  the  iufioity  of 
Iho  universe,  of  time,  of  epaco.  and  of  the  Peity,  as  do  tlic  liuea 
that,  diverging  from  the  common  centre,  over  increase  their  dis- 
tance from  each  other  as  tliey  are  infinitely  prolonged.  Aa  lliey 
may  be  infinite  in  number,  to  iire  tlie  ultrihutes  of  Deity  infinite; 
and  as  they  emanate  from  one  centre  and  are  projected  into  spaoe, 
8o  the  whole  'UniTcT*.-  has  cmiinutcd  from  God. 

Bcmembt-T  u)su.  my  Elrotlier,  lliut  you  htiro  other  dtilies  to  per- 
form than  ihoisv  of  a  Judge.  You  arc  to  in<|nirc  into  and  scrnfi- 
niM  carefully  tlio  work  of  tlio  subonlinatc  Bodice  iu  Masonry. 
Yon  arc  to  sec  that  recipients  of  the  higher  degrees  are  not  nnne- 
ceBsarily  mnltipliod;  that  improptT  persons  are  carefully  excluded 
[h)m  meinbiTsliiii.  and  (hat  in  iliwir  lifo  and  (.-onYeisution  Masons 
l>ear  tealimony  to  lla-  encellfnce  of  our  ductrines  and  th«  incalcn- 
lable  valueof  the  iusUtutiou  iloclf.  You  tire  tu  inquire  alao  into 
your  own  htart  and  CDudiicl,  und  keep  caroriil  walch  over  Yourself, 
tbut  you  go  not  netmy.  If  you  harbor  Ul-wUl  and  ji-ulousy,  if  you 
lire  h*tspitable  tu  intolerance  and  bigotry,  and  chnrlisU  to  gentle- 
ness and  kind  afTectioni),  opening  widi'  ymir  heart  to  one  and  clos- 
ing its  porUls  to  tile  ulhi^r,  it  hi  time  for  yon  to  set  in  order  yuiir 
ovQ  temple,  or  else  you  wear  in  vain  the  name  and  insignia  of  a 
Mason,  while  «-et  uninvested  vitK  the  Mndonia  nature. 

Everywhere  in  tho  world  there  is  a  natural  law,  that  is,  a  con- 
Btant  mode  of  action,  which  seems  to  belong  to  the  aaturo  of 
things,  to  the  constitution  of  the  universe.  Tliis  fact  is  universal. 
In  difrtTentduparlmi'iits  we  call  this  tnodo  iif  action  by  ditfercnt 
Damea,  aa  the  law  of  Matter,  the  law  of  Mind,  the  law  uf  Morals, 
and  Ihe  like.  We  mean  by  this,  a  certain  mode  of  action  which 
belongs  to  the  muteriiU,  mental,  or  moral  forces,  the  mode  In 


838  U0KAL8  AND  DOOXA. 

which  commonl;  they  are  fonnd  to  act,  and  in  which  it  is  their 
ideal  to  act  always.  The  ideal  laws  of  matter  we  only  know  from 
the  fact  that  they  are  always  obeyed.  To  us  the  actna)  obedience 
is  the  only  evidence  of  the  ideal  rule;  for  in  respect  to  the  con- 
dnct  of  the  material  world,  the  ideal  and  the  actual  are  the  same. 

The  laws  of  matter  we  leara  only  by  observation  and  experi- 
ence. Before  experience  of  the  fact,  no  man  conid  foretell  that  a 
body,  falling  toward  the  earth,  would  descend  sixteen  feet  the  first 
Eecond,  twice  that  the  next,  fonr  times  the  third,  and  sixteen  times 
the  fonrth.  No  mode  of  action  Id  our  conscionsnees  anticipates 
this  rule  of  action  in  the  outer  world.  The  same  is  true  of  all  the 
laws  of  matter.  The  ideal  law  is  known  because  it  is  a  fact  The 
law  is  imperative.  It  must  be  obeyed  withont  hesitation.  Laws 
of  crystallization,  laws  of  proportion  in  chemical  combination,— 
neither  in  these  nor  in  any  other  law  of  Nature  is  there  any  mar- 
gin left  for  oscillation  of  disobedience.  Only  the  primal  will  of 
God  works  in  the  material  world,  and  no  secondary  finite  will. 

There  are  no  exceptions  to  the  great  general  law  of  Attraction, 
which  binds  atom  to  atom  in  the  body  of  a  rotifier  visible  only  by 
aid  of  a  microscope,  orb  to  orb,  system  to  system  ;  gives  unity  to 
the  world  of  things,  and  rounds  these  worlds  of  systems  to  a  uni- 
verse. At  first  thcTc  seem  to  be  e.xceptioaa  to  this  law,  as  in  growth 
and  decomposition,  in  the  rci)nlsions  of  ek'Ctricity;  but  at  length 
all  those  are  fuunil  to  be  epccial  CJises  of  the  one  great  law  of  at- 
tniction  acting  in  various  modes. 

The  variety  of  eCFeet  of  this  kiw  at  first  surprises  the  senses : 
but  in  the  end  the  uniiy  of  csiuse  astonishes  the  cultivated  mind. 
Looked  at  in  reference  to  this  globe, -an  eartliquake  is  no  more 
than  a  chink  that  opens  in  a  gar(len-w;alk  of  a  dry  day  in  summer. 
A  sponge  is  porous,  having  smiill  spaces  between  the  solid  parts: 
the  solar  system  is  only  more  porous,  having  larger  room  between 
the  several  orbs :  the  universe  yet  more  so,  with  spaces  between 
the  systems,  as  small,  compared  with  infinite  space,  as  those  be- 
tween the  atoms  that  comjiosc  the  bulk  of  the  smallest  invisible 
animalcule,  of  which  millions  swim  in  a  drop  of  salt-water.  The 
same  attraction  lioUls  together  the  animalcule,  the  sponge,  the 
system,  and  the  universe.  J^very  particle  of  matter  in  that  uni- 
verse is  related  to  each  and  all  the  other  particles;  and  attraction 
is  their  common  bond. 

In  the  spiritual  world,  the  world  of  human  consciousness,  there 


GKANP  INSPECTOR    IXQUISITOR  COUUAXDER. 


839 


m 


is  also  a  law,  an  idenl  mode  of  notion  for  tlie  spirittml  forces  of 
man.  The  law  of  Justice  is  as  nniTemal  an  one  as  the  law  of  At- 
triKtion;  thoitgh  wc  aro  Ti?rT  far  from  being  aUe  to  reconcile  all 
the  pbi-nomcna  of  Natare  with  iU  The  lark  has  the  same  right, 
in  our  view,  to  live,  to  sing,  to  dart  a1  plcaetirc  tbrongb  the  ambi- 
ent atraoBphti*,  as  the  hiiwk  hns  to  ]>l_v  his  strong  wings  in  the 
Biimnu-r  suiiehino:  nitd  jiH  tho  hawk  poiinccs  on  and  devours  tlie 
liarmlesa  lark,  ng  it  devonrs  the  worm,  and  as  tlie  worm  di'vours 
the  aniniAlciilo;  and,  so  for  s.«  we  kunw,  there  is  nowhere,  in  an; 
future  staLe  of  animal  existence,  auy  compensation  for  this  uppa- 
reui  injaetic*.  Among  the  bees,  one  rules,  while  the  otJiera  obey — 
some  work,  while  olhcre  are  idle.  With  the  amall  auts,  tho  boI- 
ditTs  fwd  on  tht-  |)roeefds  of  ihe  workmoa'a  labor.  The  lion  iiea 
iu  wail  for  and  devours  Die  aiilvlopo  that  has  nppan?ntly  us  good 
a  right  lo  life  ne  lit?.  Amony  men,  some  goveru  ;uid  oLliL-rs  Bcrve, 
ciipital  comuiuuds  aud  labor  obeys,  aud  one  ruct,  supmor  in  iutct- 
IccLi  aTuils  itaelf  of  thi^  strong  muscte«  ofwiuther  that  in  inferior; 
and  yet,  for  all  tliiij.  uo  one  iui|K.'iiclK-e  the-  jiiHliCt:  of  Ood. 

Ho  doubt  «X\  these  varied  pfaL-nomcna  arc  couBisteot  with  one 
great  law  of  justioe  ;  and  tJic  only  difficulty  is  that  u-e  do  not,  otid 
lo  doubt  wc  cHiiiiot,  uiidiTiitiiiid  that  law.  It  in  rery  eiuiy  for  somu 
'cireaniitig  and  visjuiiary  Lliit)ri»L  to  say  that  it  is  moHt  evidently 
unjuat  for  the  lion  to  devour  the  deer,  and  for  the  eagle  to  tear 
and  eA.t  the  wn-ii ;  hut  the  li'oiilile  Is,  ihut  we  know  of  no  other 
way,  arcnrding  to  the  fn>m^  the  con^^titution,  and  the  organs 
vbidi  God  boa  given  iheiti,  in  which  tbc  lion  uid  (h«  eagle  could 
mauago  lo  livo  nt  nil.  Otir  little  mfauuiv  of  juslioe  is  uot  God's 
imiuure.  Uis  justice  diive  not  rcjiiire  us  to  relieve  the  bonl* 
workiug  milliouti  of  all  labor,  to  emancipate  the  serf  or  slave,  un- 
fitted to  be  friri-,  from  nil  c^'iitrol. 

No  duubU  underiK-alli  ittl  the  little  btibblee,  which  are  the  livest 
the  wiehes,  the  will$,andtlie  pliuuor  the  two  hundred  millions  or 
more  of  bumau  Wings  ou  thie  eiirtb  (fur  bubbles  they  arc,  judg- 
ing by  (he  spacv  and  lime  tney  t)e<>u|iy  iu  ibis  givat  aud  age-uut- 
lasting  sea  of  humon-kiud), — no  doubt,  iinderneath  them  all  re- 
sidL'H  one  and  the  same  elvruul  force,  which  they  shape  inl<o  this 
or  the  othrr  tipccial  form ;  uud  over  all  the  Karoo  iiaturnai  Provi- 
dvucu  jirfsideH,  kuupiiig  I'tunial  watch  over  the  little  aud  tho  grsolr 
and  prndncing  variety  of  effect  fn>m  Unity  of  Forc«. 

It  is  ciitiroly  irui.-  to  say  ihikt  justioo  is  the  constitution  or  funda- 


630 


VORALS  AKD  DOOllA. 


mcDtal  law  of  tlie  moral  nniTeree,  the  law  of  rigbt,  a  rule  of  oon* 
duct  for  Di&n  (us  it  is  for  erenr  olher  living  creutaro),  io  nil  liil 
moral  relations.  No  doubt  nil  bam&o  affaira  (like  all  other  Affain), 
must  be  subject  to  that  as  tlie  law  paramount ;  and  what  is  ri^l 
agrees  lli«n>with  and  stands,  while  what  is  tpronff  conflicts  with  it 
and  fnlls.  The  difticultjis  that  we  ever  erect  onr  aotiuiiB  of  what 
is  riglil  and  ju^t  intu  the  Uiw  of  jnacice.  and  insist  that  Qod  sliaU 
adopt  that  as  Hia  law ;  instead  of  etriviug  to  learn  by  otwervation 
and  r«Qeotion  what  h'la  Inw  is,  and  then  believing  tliiit  Uw  to  be 
oousistout  with  I/is  intinite  justice,  whether  it  oorrcsponds  witli 
our  liniiled  notion  of  jtiatice,  or  does  not  go  oorrespond.  We  an 
too  wise  ill  our  uwu  cuiK'eit,  iind  ever  strive  to  puact  uor  own  littlt 
notions  into  the  Univcrsiil  Laws  of  God. 

It  might  be  difficult  for  man  to  prove,  even  to  Iiis  own  satii&ic- 
tion,  how  it  i^  right  or  just  for  him  tu  tulijugtitc  the  hors\-  uod  vi 
to  his  s^r^-ice,  giving  them  in  i-cturu  only  their  daily  fvud,  wliicb 
(tod  has  e^iroud  out  for  them  on  all  the  giiH>n  meadows  and  »nu- 
noa  uf  i\w  world :  or  how  il  is  jnet  that  vro  altould  elay  and  nt 
the  harmless  deer  that  ouly  crojia  the  green  herb«gir.  the  budi,»Drf 
the  jruung  lisavcs,  and  drinks  the  frev-running  waltr  tlioC  0«d 
mode  commiin  to  all; or  the  grntic  duvt,  the  innucvnt  kid,  tiiu 
many  otlxT  living  thing!-  that  So  con tidL'ntly  trust  tu  our  protec- 
tion ;^^uiie  OS  difficult,  perhaps,  us  t«  proi'c  it  jnet  for  un*  mwt 
intellect  or  cv«n  hts  wealth  to  make  another's  strong  arms  btf 
servant*,  fur  daily  wngi-e  or  for  a  bare  eubsideucc. 

To  find  out  this  univeratl  law  of  justice  is  one  thing — to  anlle^ 
take  to  meiisurt;   off  sonR*thiiig  with  our  uwo   little  tapr-linr,  soil 
call  i/iitt  God'B  law  uf  jitatice,  is  niiotht-r.     Tho  great  gem-ral  plui 
and  sj'stcm,  and  the  gixrat  gcm-rul  Inwg  ciiact«d  hy  God,  cootlim- 
ntly  prodiiec  what  to  our  limiu'd  notions  is  wrong  and  injnMim. 
which  hitherto  men  have  bt-cii  able  to  explain  to  their  own  «"(- 
faction  only  by  tho  hypothe«ig  of  another  oxiatoncv  in  whicb  sH 
ineqnulitiea  and  injustices  in  this  life  wilt  he  rcnicdir^  nnd  mm- 
pcnsatc^l  for.    To  our  ideaa  of  jnstice,  it  is  \-ery  unjnst  thai  tli« 
child  is  mude  miserable  for  Lfe  by  deformity  or  or;gauio  disraah  i^ 
conseq-iencfl  of  the  vices  of  its  father  i  and  yet  that  is  i«rt  of  ih* 
nniverml  law.    The  ancients  raid  that  the  child  was  p»nthkfif»' 
the  sins  of  its  father.     We  say  that  this  ita  deformity  or  di«<writ 
Vi\a  conseijvence  of  its  father's  vicps:  but  so  far  as  concrnn  d* 
qneaUoo  of  jualioo  or  injustice,  that  is  merely  tlio  cluiuge  of  avef* 


ORAKD    IKSrECrOA  IH<lUISiTOR  COMHANOEB. 


8SL 


H  is  ver)'  fuy  to  luj  down  &  broad,  ^uvrot  pritioiplc,  einbudv- 
iug  our  uwu  idea  of  wbut  is  abeoluUi  jiieticr,  ami  tu  inml  Lhut 
evmthin^  shall  cuuTurui  to  iliat :  to  say,  '•  all  bumuo  aSiiira  matt 
Ik  t)uhji-(U  to  that  as  lUe  luw  paramount;  nhal  is  rigbt  iigre«8 
thcn-with  and  Btandg,  what  is  wrong  conflicts  and  taMs.  Private 
ouhpKionK  of  »<-lf'luve,  of  frieiidsbip,  or  of  pntriolism,  muiit  uU  b« 
Huhvnlinate  U>  this  iiiiiTersil  gniTilalion  toward  the  eternal  right" 
The  dilliculty  is  that  Uiie  iinirone  of  nccessltica  Qod-urcali:d,  of 
ec'iuciit'ca  of  riuisc  nnd  effect,  and  of  life  eroWed  Trom  death,  this 
iuturuiindblc  £ucce«aiou  aiid  uggivgiilc  of  cruvlti««,  will  not  con- 
ronii  U>  an;  sutth  abeoliilo  priaciple  or  arbitrary  ibeor}',  no  rnfttter 
ilk  nhiit  eoniidtug  words  aud  glitteriDg  phiuses  it  may  be  em- 
boli ied. 

Impracticuble  rules  in  morals  nre  alvaya  injurious;  fur  as  all 
men  ruil  6l)ort  of  c-jmpliuiici^  with  tbem,  Ou-y  Luru  kuI  virtues 
iutti  iiiiu^iiiai-y  offeuces  uj^iuiidt  a  furg^d  Ian'.  J  oaUoc  ua  between 
mau  luid  nnaii  and  as  betweeu  coAa  and  tho  aniuudi  belvw  bim,  is 
thai.  vrttii--h,  under  antl  aci^oisling  to  the  God-ertuited  relations  ex> 
isting  betweeu  llieni,  mikI  tiie  wliole  aggi'egiite  of  circuiostauoes 
surruunding  them,  is  Gt  and  right  and  proper  to  be  dune,  with  h 
view  io  the  gr-neml  as  well  as  to  the  individual  interest.  It  ts  not 
btlieoretiuil  l>rineiplc  by  which  thi:  vcrjr  relations  Ihuc  God  baa 
created  and  imposed  on  us  are  to  bo  U-ied,  and  approTod  or  cou- 
demued. 

God  bas  mikdo  this  great  systeoi  of  tho  Unirerse,  and  enacted 
general  lawe  fur  its  gitverniDRuL  Those  luwa  enriron  everything 
lliat  lives  villi  a  mighty  netnurk  of  iieceaoitj.  He  oliose  lo  cni- 
ate  the  tiger  with  sueli  orgaun  tliHt  he  cannot  crop  the  gnus,  bnt 
inuat  cat  other  flesh  or  atarvc.  lie  baa  made  man  carnivorous 
uUo;  and  the  smallest  einging-bird  is  as  much  w  us  the  tiger.  In 
uvery  step  wc  take,  iu  cr^ry  breath  we  draw,  is  iuvulred  the  de- 
atniotion  of  a  mtiltitudc  of  animate  exiatenoes,  each,  no  iuatt«r 
bow  minute,  m  much  a  living  creature  as  ourself.  Be  ha^  made 
)ieee(«i(ry  uniuii^  mnukind  a  divisiim  of  labor,  intellectual  and 
mural.  He  has  made  neceitsary  the  raried  relations  of  mxicty  and 
dtpi-ndunci'.  uf  obedience  and  contrul. 

What  is  tliLia  made  necessary  caunot  be  uojost;  for  if  it  be,  then 
God  tbe  great  Lawgiver  is  Uimaelf  anjueU  The  uril  to  be 
avoidvd  is  the  legaliuitieu  of  injustice  and  wrong  under  tbe/aUt 
plea  of  Oi.'CCS8itj.    Out  of  all  tbe  relations  of  life  grow  duties, — 


HSi 


WOnAlS  ASn   DOOXA. 


ujrn 


M  natorally  grow  and  as  Uncivil iubty.  M  tlie  leaves  grovr  npon  the 
ilfts.  If  w«  hftv*  the  riuht,  cwatcd  br  GnA't  law  «f  t)OM«ritv,  to 
(«laj  the  lamb  t.hiU  we  may  oat  und  live,  we  Ii»t*  no  right  to  Wr- 
titre  ii  in  doing  sn,  becansp  that  is  in  no  wi-w  nrrtWRary.  Wn  haw 
the  right  to  live,  if  vc  fairly  can,  iiy  th«  Icg^itimate  exerciae  of  our 
iiit«Mlect,  and  hire  or  hny  the  hihor  of  Ibo  strong  annfl  of  otbt-n. 
to  rill  onr  grounds,  t*>  dig  in  our  minoA.  to  toil  in  oar  niana 
tKs;  but  wc  Lave  no  right  to  ov«rwoTk  or  nndvrpay  them, 

Tt  ie  not  only  tnif  tbnt  we  may  livrn  lh*»  moral  law  of  jiititjcvT 
thp  law  of  right,  by  i'X[)erioncc  and  observatiou ;  but  that  OodJuu 
given  ns  »  moral  fncnity,  otir  conscience,  whiflh  m  nble  to  percdii 
this  law  dircrtly  anil  immi-ilinlt-ly,  Ity  iiilnitive  perception  of  it; 
and  it  is  triK-  that  aiaii  has  in  his  nature  a  rule  of  conduct  highti 
llian  whiit  ho  hus  ^ror  yet  come  np  to, — an  idoiil  of  nutor«  that 
nhiinu's  hie  actiiiil  of  h{)>tory  :  Ix'oatiM'  man  haa  pvpr  h^'ii  jinme  u 
nmkc  nt<»-^ity.  h'n  own  ni'CfSsity,  thi>  DiK?<«xitit>B  of  Kot'iciy,  a  pin 
Rir  injustice.  But  tliia  notion  must  not  be  puahi-il  too  far — fur  rf 
we  substitute  this  idt'jvlity  fur  actuality,  then  it  is  <N)uallt  tnic  Ihu 
vrt  have  within  us  an  ideal  rule  or  right  and  irrong,  to  vhieh  (tod 
Himsolf  in  hiii  goremmont  of  the  vorld  bog  n^ver  POm»,  ami 
iigninRt  wtiich  He  (w*  ftny  it  rcvori-nlislly)  fVi>ry  day  otfoids.  Vt 
rbtciil  the  tiger  iind  th('  wolf  for  the  mjwwity  and  lof»  of  Wiwd 
which  arc  rhcir  nature;  we  revolt  against  the  law  by  whtob  tb* 
cmokod  timlw  and  disc-uird  organism  of  the  child  are  the  frulta  ot 
the  fathc^^r'fi  vices  ;  we  even  think  that  a  God  Omoipoteni  aoU  tlm- 
uificiiynt  ought  to  have  pcrmittod  no  piin,  no  itorertf,  uo  avrri' 
tudo  ;  our  ideal  ofjtii^tice  in  moro  lofty  than  tlieacttialitiNofflo^ 
It  ie  well,  08  nil  elw  is  trell.  He  has  given  nit  that  moral  kum  ff 
vise  and  beneflretit  piirpoM^s.  We  accept  it  as  a  signlllauit  pfoof 
of  the  inherent  loltineAS  of  hnman  nature,  that  it  can  entertain 
an  idenl  (m>  exslletl ;  and  ehould  strive  to  attain  it,  ua  &r  M  «<  mn 
do  90  consistently  with  th<-  relations  which  lie  hat  created,  tni 
t\\t>  cireuinetanctfa  which  surround  n«  and  hold  us  onpUtK. 

If  we  railhfiilly  nee  ,thi«  fnuuHy  "f  coiiscienoe;  if,  t^iplyingilCo 
the  Pitsting  relations  and  circumBtnnoes,  we  develop  ii  and  all  itt 
hindr«d  povcrR,  and  so  deduce  the  duties  that  out  of  thrar  t«l»- 
tions  and  those  circnmataiices.  and  limited  and  quolitied  by  Ibcffl. 
arise  and  become  obligatory  upon  ns,  thvn  we  Ivftm  jvilir^.  '-^' 
law  of  right,  the  divine  rut»  of  cuuduot  for  human  life.  Biuii* 
>w«  nadertake  in  define  and  settle  "  the  mode  of  action  that  bsMg* 


OIUVD  INSPBCrOS   INQDlglTOB   COKMAXDCB. 


833 


to  tbe  iafinit^ty  perfect  nature  or  God,"  and  eo  Mt  op  any  idpul 
nit«.  beyond  ilII  buinaii  reach,  wc  bdchi  couie  to  jiidgv  and  cundemn 
HU  work  ]uid  the  reUttoiis  which  it  has  plenscMl  Hhu  In  His  Jiift* 
uit£  wisdom  to  create. 

A  ecmv  of  juBiioe  belongs  to  liDtuun  iiatarc,  aod  is  a  part  of  it. 
&fca  Bud  a  dvi-yi,  p<-nnan«nt,and  ioaliuctivf  delight  in  jnstice,  not 
only  iu  the  outward  ctTects,  but  in  the  inward  cunE«',  and  by  tbetr 
iiuCtire  toTtf  tliiH  liiu  of  right,  tbJA  rciuninable  rule  of  condnot,  thia 
juKtirp,  with  a  d«-p  uiid  abiding  Ioto.  Jnstic«  U  the  object  of  tbp 
coQticieiieu.  and  ttta  it  as  ^ht  Bu  the  eye  aod  truth  tlie  ininci. 

Jtiatioe  kiTps  jnat  rchitinns  bctiwoi-n  men.  It  holds  the  bnlanee 
bctwt-^D  nnlioQ  and  itiition,  botwe«n  a  m^in  and  hit  TamUj,  tribe, 
niitioo,  and  ra«,  so  tliat  his  abtoluU  rights  tind  thnrs  do  not  in- 
terfert'.  nor  their  uUimat«  interest*  ever  clash,  nor  tfao  eternal 
tut«re8t8  r>r  the  one  prove  iititii;;rtniiitic  to  thtSM*  at  nil  or  nf  any 
other  one.  This  we  must  beliesc.  if  we  beliovp  that  God  i«  ju«t 
We  must  do  joslice  to  all,  and  df^mand  it  of  oil ;  it  is  a  aniversal 
human  drbt,  a  oniTereal  human  claiin.  But  we  may  t-rr  greatly 
in  defining  what  that  jueticd  ie.  The  iemfiarary  iDter«it«,  and 
vhat  to  human  vi«w  arc  the  right4,  of  in«n,  do  often  intt-rfvrc  and 
oJufih.  Thv  lifoifitort'sU  of  Iho  indi^tdnnl  ofl»>n  eonflict  with  the 
permunenl  liilon-ets  and  welfare  of  »)cioty;  and  what  may  seem 
to  be  the  natural  righlsof  onfi  clais  or  race,  with  thoae  of  another. 

It  is  not  Inie  fo  snr  that  "  nne  man.  hnwerer  little,  mnat  not  be 
aacrifleed  lo  uiiothtT,  howttcr  great,  to  u  mnjority,  or  to  all  men." 
TlifrtiB  not  only  a  flillncy,  but  u  most  dangerous  one.  Often  one 
man  niid  many  nn-n  must  be  AULTifl<v(1,  iit  thi-onlinnry  seti^ofthe 
term,  to  (li«  interest  of  the  many.  It  is  n  eomfortjibli>  falliu'v  lo 
Uie  selBiih ;  for  if  they  cannot,  by  (he  law  of  jtutioe.  be  tacriflced 
fur  therommnii  ^nod.  then  their  oonnlry  hot  no  right  to  demnnd 
of  thera  «r//'-KiiiM-irK^;  and  he  is  a  fool  who  lays  down  his  life,  ur 
sacrificea  his  oBtate,  or  oven  his  lnxari««,  to  insure  the  safety  or 
prosperity  of  hi«  coiintr}',  Aocording  to  that  dnetrino,  Cortitw 
was  a,  f<.»ol,  and  Leiinidfis  an  idii^i;  and  to  die  for  one's  countiy  is 
no  longer  l>6»ntiftil  and  glorious,  bat  a  mero  absnrdiiy.  Tlien  It 
is  no  longer  to  be  askeil  thnt  the  wtmmon  soldier  ehall  rcceire  In 
bis  boiora  Ibi;  sword  or  hayonct-thruft  which  otherwise  wtinid  le*. 
out  Uio  life  or  the  griiit  cominandi-r  on  whose  fulc  hang  the  liber- 
ties of  his  country,  and  the  welfare  of  millions  yet  nnborn. 

On  the  coDtmry,  it  is  certain  that  nect*B6ity  rales  in  all  tho  affairs 


Ad^ 


SM 


VOBAU  AND  DOOMA. 


of  men,  nod  that  the  interest  and  fven  the  life  or  one  man  mtiet 
often  bf  eocriflcod  to  {.he  interest  and  welfare  of  liis  coantrv.  Soon 
must  evtT  li'iul  tlie  forlorn  Iiopo:  ilie  miGSionary  must  go  amoog- 
(lavages,  bcinriDg  hie  life  in  his  hand;  tho  physioian  must  cxpoft 
hinuclf  to  pestilence  for  the  sako  of  othore;  the  miUt,  in  the  fnil 
hoat  upon  the  wide  ocean,  e»t?n,pecl  from  the  fonndering  or  homing 
ahip,  must  step  culmljr  into  the  hnngry  vatem,  if  the  liTei  of  tlie 
(joj^i^ogers  can  be  sared  only  by  the  sacrifice  of  his  ovn  ;  the  pilot 
must  Bta.ad  Srm  at  the  wheel,  and  let  the  flames  K>irch  u«-ay  hit 
own  life  to  iOBBre  the  common  safety  of  those  Tbom  the  doome<! 
vessel  l>eara. 

The  mass  oF  men  are  alwaytt  looking  for  what  is  just.  All  thf 
vast  machinery  which  makcH  up  n  State,  a  world  of  Statra,  if,  on 
the  part  of  the  people,  an  attempt  tx>  organize,  not  that  ideal  jus- 
tice which  finds  fault  with  God'i  ordinances,  but  that  pmctical 
juatioe  which  may  be  attalnt-d  in  tbo  aotoal  organiRatioa  of  Ih* 
world.  The  minute  and  wide-extending  civil  machinery  which 
cnakes  np  the  law  and  the  courts,  with  all  their  officers  and  impk- 
mentB,  on  the  part  of  nmukiiid,  \6  chiefly  au  elTort  to  rednce  to 
practice  the  iheury  cf  righL  Conatilntiotig  are  made  to  ostabliih 
justice ;  the  dvoiiiioiis  of  courts  are  reported  to  help  ui  jodgenM^^fl 
wisely  in  time  to  come.  The  nation  aims  to  get  together  the  mo^^ 
just  men  in  thv  i^tatc,  that  they  may  incorpornto  into  atatotd 
thrir  aggregate  sense  of  what  is  righL  'Iht  p«opIc  wish  law  to  l« 
umbodic'djmtttci', admiuisterod  without  passion.  Kven  in  Ihtr  wild- 
est ages  there  has  bean  a  wild  popular  juBtlce,  but  always  miitd 
with  [liiKeioD  and  administered  in  luito;  for  jnslicv  lakv«  a  m^ 
form  with  rudv  men,  and  becomes  le«s  mixed  with  hato  and  (•»■ 
aion  in  more  civiliced  communilicB.  Every  progressive  State  iv- 
vises  itjj  Htututt'H  and  rLTulutionizcs  il4  cuustiluiion  frotn  time  U> 
tioK',  seeking  to  comu  cIoslt  to  the  utmost  possible  pnwticsljv- 
tioe  and  right;  and  somHimos,  following  thoorisu  sad  dnoiaen 
in  their  adorutiou  for  th«  id<^'al,  by  cit-ctiiig  into  law  p^^tsitive  [wiD- 
ciplcs  of  theoretical  right,  work«  practical  itijustice,  and  theu  bai 
tn  rctTiicc  its  steps. 

Jn  literature  men  always  look  for  practical  juslioc,  and  dtfln 
that  virtue  should  huvu  ita  own  reword,  aud  rioe  its  appropriala 
punishment  They  ar«  vrcr  on  the  tide  of  justice  aud  hunaaitj; 
and  the  majority  of  Ihem  have  an  ideal  justice,  better  than  lh» 
tilings  about  ttiviQ,  juster  than  tho  law:  for  tJie  law  ia  over  iiBpa* 


O&AKD  nrSPBOIOB   IXQCISITOK   COMMA.KDBK.  836 

feci,  Qot  attaiuing  creo  to  Uie  ulmoBl  pr(rcli(a6ie  drgree  of  perfec- 
tion ;  and  no  maQ  is  as  jiut  at  bis  owd  idea  of  poMibk  and  prao- 
tiooblc  JD8ti<».  His  paeaiuii?  uiid  his  ncecssitieE  over  oau$c  litm  to 
dnk  boluw  liis  own  ideal.  Tbc  iik-ul  juetira  which  nmn  ervr  Icwk 
ttp  to  and  etrire  to  rise  toward,  is  Irne  ;  but  it  wUl  not  be  rualiswd 
in  iliis  world.  Yet  we  mu^t  approach  m  near  to  il  ati  pntclicalilc, 
at  wc  should  do  toward  that  ideal  dvjiti>crac)-  that  "tiuw  lUwls  be- 
fore Uic  cycH  of  earaetit  and  religious  tnoii, — fain-r  than  the  Itepub- 
liv  of  Plutu,  or  More'e  Utopia,  or  the  Golden  Age  of  fabtcd  mem- 
ory," only  tutting  care  that  wo  do  not,  in  ttriving  to  ntich  luid 
MCi'tid  (o  Cho  impossible  Uln\,  neglect  to  «>tie  irpon  and  hold  fa«i 
totbe  poseibk  actnal.  To  nim  at  the  beet,  but  be  conleut  witb 
tbe  bust  pofsible,  'a  iltv  uuly  true  wisdom.  To  insist  oii  tlie  abso- 
lute right,  and  throw  oitt  of  the  calculation  the  important  and  all* 
ouDtrottitig  cli-iDout  of  necessity,  is  lh<-  fully  of  ii  niL-rt^  drt-anier. 

In  n  wtirld  iuliubitctl  by  m^ii  with  bodiug,  aud  lu-ccafittiily  with 
bodily  wants  and  auttuHl  passions.  tb«  time  will  nerei-come  when 
thero  will  !«■  no  wiiiit,  no  oppression,  uo  st>rviliide,  no  fe«r  orinan, 
no  fi'urof  (»tMl,hutuuIy  Imvv.  That  can  lu-ver  Ik!  whiU*  there  are 
inferior  intellect,  indulgence  in  low  vice,  itnprovidenoe,  indolence, 
awfnl  viltitatiotiH  uf  \wn  itenrc  ftnd  war  and  famine,  earth()imke  and 
Tulcnnu,  thut  inust^f  necrseity  ctkuee  men  to  want^  and  eerve,  and 
saffcA  &od  fear. 

But  sitll  ibc  pl<:-ngh«hitre  of  justice  is  ever  drawn  througb  and 
tlirough  tbe  field  of  the  world,  upruoting  tbe  eai'age  planl&  Ever 
we  SUV  a  euntinuul  and  prugreiwive  triumph  of  tbe  right  Tbe  in- 
jnattcd  of  England  lust  ber  Americu,  the  fairest  j<rwcl  of  her 
orawu.  The  injufeticx-  uC  Najxileou  l)ore  him  to  tlic  ground  more 
than  ibc  snows  of  Kuasin  did,  and  exiled  him  to  a.  barren  rock, 
tberc  to  pine  away  uiid  die,  his  life  a  warning  U>  bid  mankind  be 
just. 

Wo  intuitively  andcrstund  what  justice  is,  better  than  wc  can 
depict  it.  What  it  ia  in  a  given  cn»e  depends  bo  much  ou  circum- 
glanci.-?,  tbikl  dellnitiouK  ot  it  uru  wholly  deceitful.  Oftcu  it  wuuld 
be  unjust  to  society  to  do  what  would,  in  the  absena;  of  that  ooo- 
aidcratjou,  be  jtronuiiuri'd  just  to  the  individual.  (General  prop- 
ortions of  man's  right,  to  this  or  that  are  ever  fallnuious ;  and  not 
uofrKqacutry  it  would  he  most  unjust  to  tfao  iadividual  himself  to 
do  for  bitn  what  tbe  theorist,  as  s  general  propasition,  would  aaj 
Was  right  uod  hia  due. 


836  MORALS   AVD   DOOMA. 

We  should  ever  do  nnto  others  what,  under  the  same  circam- 
Btences,  we  ought  to  wish,  and  Bbould  have  the  right  to  wish,  thej 
should  do  onto  us.  There  are  many  cases,  cases  constantly  occar- 
ring,  where  one  mau  must  take  care  of  himself,  in  preference  to 
another,  as  where  two  struggle  for  the  possession  of  a  plank  that 
will  save  one,  but  cannot  uphold  both  ;  or  where,  assailed,  he  cmi 
save  his  own  life  only  by  slaying  his  adversary.  So  one  must  pre- 
fer the  safety  of  his  country  to  the  lives  of  her  enemies;  and 
sometimes,  to  insure  it,  to  those  of  her  own  innocent  citiaens. 
The  retreating  general  may  cut  away  a  bridge  behind  him,  to 
delay  pursuit  and  save  the  main  body  of  his  army,  though  he 
thereby  surrenders  a  detachment,  a  battalion,  or  even  a  corps  of 
his  own  force  to  certain  destruction. 

These  are  not  departures  from  justice;  though,  like  other  in- 
stances where  the  injnry  or  death  of  the  individual  is  the  safety 
of  the  many,  where  the  interest  of  one  individnal,  class,  or  race 
is  postponed  to  that  of  the  public,  or  of  the  superior  race,  they 
iray  infringe  some  dreamer's  ideal  rule  of  justice.  But  every  de- 
parture from  real,  practical  justice  is  no  doubt  attended  with  loss 
to  the  unjust  man,  though  the  loss  is  not  reported  to  the  public. 
Injustice,  public  or  private,  like  every  other  sin  and  wrong,  is  in- 
evitably followed  by  its  consequences.  The  s^fish.  the  grasping, 
the  inlmniaii,  the  fraudulently  unjust,  the  uugenerous  emidoyer, 
and  tlie  cruel  master,  are  detested  by  the  great  popular  heart; 
wliile  the  kind  master,  tlie  liberal  employer,  the  generous,  the  hu- 
mane, and  the  just  have  the  good  opinion  of  all  men,  and  even 
envy  is  a  tribute  to  tlieir  virtues.  Men  honor  all  who  stand  np 
for  truth  and  right,  and  never  shrink.  The  world  builds  monu- 
ments to  its  patriots.  Four  great  statesmen,  organizers  of  the 
right,  embalmed  in  stone,  look  down  upon  the  lawgivers  of  France 
as  tliey  pass  to  their  hall  of  legislation,  silent  orators  to  tell  how 
nations  love  the  just.  How  we  revere  the  marble  lineaments  of 
those  just  judges.  Jay  and  Marshall,  that  look  so  calmly  toward 
the  living  Beuch  of  the  Supreme  Court  of  the  United  Statesl 
What  a  monument  Washington  has  built  in  the  heart  of  America 
and  all  the  world,  not  because  he  dreamed  of  an  impracticable 
ideal  justice,  but  by  his  constant  effort  to  be  practically  just ! 

But  necessity  alone,  and  the  greatest  good  of  the  greatest  num- 
ber, can  legitimately  interfere  with  the  dominion  of  absolute  and 
ideal  justice.    Government  sliould  not  foster  tiie  strong  at  the  ei- 


OAAKD  iKer-scToa  tK4L'iarro&  comhakdeb. 


ay. 


pense  of  the  weak,  or  protect  tlie  capitalist  aDil  lax  tbu  luborer. 
The  poverral  should  not  aerk  a  intinopi>l>'  of  ilvToIopim-iit  am] 
piijoymeut ;  nol  pnid'^iice  oiiljr  titid  thu  i-x])cdii.-iib  for  tv-d;ij  diuuld 
le  appealed  to  by  £tAt«sD]cn,  )>ut  conscieucound  the  ri^bt:  juatioo 
■hould  tiul  be  ror;gott«ii  in  lookifkg  at  intori'iit,  nor  political  moral- 
ity iioglc«t«d  f(ir  puHUeal  i!Coiiuiiiv  :  ue  should  uot  liavu  national 
liouiekcvpiDg  itistvud  nf  miliuiiul  or^Miiiz:it.iuii  on  tbe  bmiii  of 
right. 

Wv  maj  wc-ll  iliOV-r  as  lo  llif  iili&lract  right  t)f  niaiiy  tbings;  I'or 
vvrry  eiicb  question  ba£  uiuuy  aidL-i,  aud  for  men  lt>ok  at  ull  of 
IIhmh,  many  only  at  one-  Hot  we  all  iviKlily  KoogntM  vnic-lty, 
unfairnoiig,  irihitmniiity,  pnrtiidity,  ovcr-rr'iiobing,  burd-duiilin,^,  by 
tlieii'  ugly  iitid  fumilinr  linedi]i«:nt?i.  \V<->  du  uot  nvud  lu  Hit  u«  a 
Conrt  of  Errors  and  AppvalB  tu  reviw  and  revense  God's  Provi- 
dcuci-s,  in  ordor  to  ktinw  and  h>  hate  aud  dcspiat-  them. 

Tbcix;  an-  ctrtuiuly  ^reat  wild  of  ciTilizalioti  ut  thi«  day,  and 
many  qucfitione  of  humanity  loug  adjourned  and  put  o£  Tbu 
hideout  aspoot  i>f  pnuporism,  tlu-d'jWKt^niont  find  vi<w  in  our  cities, 
tt'll  110  by  llicir  I'lisquciit  giU>iici>  or  iu  inoi'tirulnte  nintb>rings,  Ibat 
tho  rich  and  the  povrerrid  and  thu  intellpntuiil  dunot  du  their  duty 
by  the  pour,  llie  ft-ettle,  and  tht-  iyuorsnt ;  and  t-vrry  wru-tchcd 
wunidu  that  lives.  Heaven  scarcu  knuws  linw,  by  tuakiiij;  ithirU  at 
sixpence  each,  attests  the  iojualice  and  inbutoauity  of  man.  Tbora 
arc  cmcltice  to  elavi-g,  and  wursc  cruL-llics  to  anioialA,  «iich  dia- 
((racffiil  to  their  pi'r])etratorfl,  and  equally  unwarramtc<l  by  th« 
lawfal  rcliitiou  of  control  and  dvpt'tidouoc  which  it  has  pleased 
Ot)d  to  cri'stt'. 

A  «.'iitvni-t'  Is  wrilleu  against  all  that  is  nnjiidt,  written  by  Qod 
in  the  aatui-o  of  man  and  iu  the  nature  of  the  Universe,  la-cnuao 
it  is  in  the  nattirv  of  tht^  liitinitti  Gud.  Fidelity  to  your  facultiM 
trust  ill  their  couvictiuns,  that  is  jualice  to  yonrself;  a  life  in  obo- 
dieoou  thereto,  that  is  justice  toward  tnen.  No  wrong  is  really 
Buvci-siiful.  Tho  gain  of  injustice  ba  loss,  Its  ploaaare  suffering. 
Iiii4uity  uftcii  sueniB  to  pruspvr,  but  it«  auccv^s  i»  hi  defeat  and 
sbamc.  AfU-r  a  long  while,  the  duy  of  rt4:kuniiig  ever  oomea,  to 
nation  as  to  indivtdtiul.  Tbo  kuuvu  dcixivui  bintself.  Tbc  miaer, 
etur\ing  his  bnitbcrV  bodv->  starves  also  hia  ovfu  soul, aud  at  death 
iball  creep  out  of  his  great  estate  of  injnstioe,  poor  and  iiaki'd  luid 
miwrftblc  Who80  c«wipes  a  dnly  avoida  a  gain.  Outward  judg- 
ment often  fails,  inward  justice  nevar.    Ixit  a  man  try  to  kjvi'  the 


MOBALS  AKD   DOOMA. 


wrong  iind  to  do  the  wrong,  It  is  eating  stones  and  not  bread ;  tli«j 
Bw!ft>  fe«t  of  JDHticc  nrv  apun  him,  following  with  woolleo 
und  her  iroti  fa&nde  lire  round  his  neck.  Ho  man  can  cacapo  frctn 
this,  ntiy  more  tiuui  from  liim^eir.  Jui^iice  ii  the  nogcl  or  Goi 
tliut  fli«s  from  Kusc  to  West;  and  where  she  stoops  hor  bn»d 
wing«.  ii  k  to  hnng  the  counsel  of  God,  and  feod  maiilciDd  with 
ungt^U'  bread. 

Wc  canuot  uudcrstAod  the  moral  VniYKne.  The  Arc  ia  a  lou^ 
out,  and  onr  cv&it  r«ich  but  «  littk  wny;  we  cannot  PalcnUte  tht 
curve  and  complel*  the  figure  by  tbc  experience  of  sight;  bnl  wc 
cnn  divine  it  by  coniiciencw.  and  we  surely  know  that  tt  beodi  Uh 
ward  jnotin;.  .Tiidti<.-c.  will  not  fail,  though  wickcdoeni  apj 
etroiig,  and  has  un  Us  eidf  tlif  nrmies  und  thrones  of  power, 
riches  and  the  gioiy  of  the  vrorld,  and  thcngli  poor  mto  crooch 
down  ill  dwpair.  .Twiticu  will  not  fni)  and  parish  out  ftvm 
world  »r  men,  nor  will  wliaL  is  really  wrong  and  contrary  to 
real  liiw  of  jastico  continuMlly  endure.  The  Power,  the  Wiedc 
and  the  Justice  of  God  arc  on  the  side  of  every  just  thought,  antf" 
il  cannot  fail,  any  mon<  than  Uoil  liiniBi'lf  can  pcrinh. 

In  human  affairs,  the  }attjcc  of  God  muit  work  by  bi 
meiuis.  Men  are  tho  instruments  of  God'sprinciplos;  ourmor 
ity  is  tho  tuntruiueiit  of  IIib  justice,  which,  inconiprelienaiblei 
us,  swms  lo  our  abort  vision  ofl^n  to  work  injustice,  bnt  will  tt 
Hunm  tinie  still  tlio  oppn-iii^jr's  brutal  laitgh.  Jnatice  ta  the  mlr 
of  conduct  written  in  the  iiatQn>  of  mankind.  Wu  may,  in  our 
daily  life,  in  bouBe  or  Gvld  or  ehop,  in  the  oflic-o  or  in  the  oonrt, 
help  to  prepare  the  way  for  tho  commonwealth  of  justice  wliicli  l^j 
slowly,  but,  we  would  fain  huiKi.  >:urcly  approaching.  All  th<*jiii 
tice  we  mature  will  bU-sa  us  here  and  hereafter,  and  at  our  death 
we  ahsll  leave  it  addctl  to  the  common  store  of  buman-kind.  And 
every  Mamn  who,  content  to  do  tliut  wliich  i»  puiudblc  and  practi* 
cable,  d.<Ks  and  enforces  justiee,  may  help  deepen  the  channel  of 
hnm.iii  morality  in  which  Qud'^  jnalico  rans;  and  m  the  wrrdtaj 
of  evil  that  now  chi!>ck  and  obstruct  tlie  stream  may  be  the  i 
swept  out  and  borue  away  by  the  resistless  tide  tif  Omnipotrul 
Jtiglit.  Lei  as,  my  Brother,  in  this,  as  in  all  else,  endeavor  alwaya 
la  pcrfunu  the  duties  of  a  good  Maioa  and  a  good  man. 


TiiK  Occnit  Science  of  the  Ancient  Magi  iraa  concfaled  nnder 
the  eliitdow8  <i{  tilt-  AncivitlMvatC'rics:  il  wiie  Emporfi-ctlj  roculi-il 
or  ratlicr  di^fl^'urc'd  hy  the  Cnosiic:!:  ii  ia  guessed  at  iiudt-r  tho 
obM^urJIi^g  lliiit  cover  the  pretended  crimes  of  the  Teiii}>lard ;  aud 
It  in  found  enveloped  in  enigmu  that  gceni  impenetrable,  in  tbo 
Rjtt!s  of  the  Ilighcist  Miuonry. 

lli^ieni  wuf  Ihe  Science  of  Aliruhum  and  Orphcufl,  of  Conf^- 
dua  and  Zoromivi.  It  wM  tliv  dogmsa  of  thiu  Bcicncc  thai  were 
enfp^ven  on  the  tables  of  stone  by  FInnoch  and  Trismegistua. 
HoHffl  puritied  aud  riS'Vtilfd  tli«in,  for  that  is  the  meaoing  of  the 
word  reiYnl.  He  ci>vtTL'd  Ihem  with  a  new  veil,  when  ho  m&de  of 
thcHoIjr  Kabalab  the  oiclusivc  heritage  of  tbe  pouplo  of  Israel, 


HOBAU  AXU   UOOKA. 


aad  the  iuviolable  Sectcl  of  its  pricdtA.  The  HyerteriM  of 
and  ElcnaiB  presened  among  the  untions  some  qrmbola  or  it,  al- 
ready altETed,  and  ttie  tnystcnoiis  kuy  <.vlii<reaf  was  lintt  amoug  the 
instrnnieiits  of  an  ever-gi-owing  superstition.  Jetusaiein,  tli- 
miirderesg  of  her  propliets.  and  so  ofWn  prostitated  to  the  (kW 
Qods  of  the  Syrians  mill  llubytuitiaiis,  hiul  at  lougtii  m  Us  Laru 
lost  the  Holy  Word,  when  u  Prwphtt,  aunounccd  io  tbo  Magi  hj 
the  consecrated  btar  of  luitiation^  caui«  to  rend  aEnndcr  thv 
^il  of  llm  old  TcnipU',  iu  urdc-r  to  givv  the  Church  a  ui'W  li^uo  oN 

euds  »ud  ^yuihols,  that  still  and  uv«r  ooucvaU  from  the  I'roGum 
and  ever  prvservea  to  the  Elect  the  £am«  truths. 

It  »u«  thu  remeiiihnuK-x.'  of  tliiei  st-ionlitic  aud  religious  Al 
luti^  of  iUii  dootritiir  Lhiil  k  aiimiiicd  u|>  in  u  wui-d,  of  thid  WonLl 
in  fine,  uUcruatcly  lost  and  found  again,  that  wag  truuimiltcd  Ut 
the  EiRCt  of  all  Uie  Ancit^iit  IiiitialionB  :  it  waa  this  aune  ivtnem- 
brance,  ppp-gevred,  orpMhiipa  profan»xI  in  the  oelobrated  Order  of 
the  Templars,  that  became  for  all  the  wctut  assouiatioDi,  of  the 
Rose-Croix,  of  the  Ilhimiiiati,  and  of  the  Hermetic  Freemssoii^. 
the  reason  of  their  strange  rid-s,  of  their  sigiia  more  or  less  coavca-^ 
tioual,  and*  above  all,  of  Ihei  r  mutual  devutednets  aitd  of  their  power. 

The  Gnostics  uiuwd  the  Uqosu  to  be  pritucpibcd  by  the  ChrJ- 
Uana,  and  the  oHiciiil  Sanolunry  was  closed  iigiiiiiEit  the-  hi},')i  iuiti- 
utioii.  Thus  the  Hierarchy  of  Knowledge  was  ooiojiromitted  by 
Ihu  violenues  of  UHurping  ignorance,  and  the  disunlera  of  tin 
Sanctuary  arc  n^produced  in  the  State;  for  always,  willingly  nr 
unwiiliugly,  the  King  is  Hustaincd  by  the  Pricfit,  and  it  is  fmtn  tbo 
et«rnAl  Sanctuary  of  tho  Divine  inelruetiou  that  the  rowers  of 
the  Earth,  to  insure  thomsfclvc*  dnntbility,  must  receive  thojr  oon- 
aeoralinn  and  their  force: 

The  Uenuetic  Science  of  ihi*  eai'Iy  ChrUlian  ag<^  cultiTabMl| 
uUo  by  Qeber,  Alfarabius,  and  others  uf  the  Arab^.  studied  by  thft' 
OhioCg  of  the  Tetoplam,  and  embodied  tu  certain  symbuU  of  tii9 
higher  degrees  of  FrcemajioDry.  may  bo  ooonraU'ly  dvliDe<l  m 
Kubalah  in  active  realization,  or  the  Magieof  Worka.  It  ha< 
analogous  dcgrras,  religious,  philosophical,  and  physical  rvsliia- 
tjon. 

Ite  religions  rcalizution  is  the  durable  foundation  of  thi>  tree 
Empire  and  tJie  true  PnestJiood  that  rule  in  the  realm  of  hninaU 
intellect:  ite  philosophical  realization  is  the  establishment  of  M^ 
absolute  Dootriae,  known  iu  all  times  as  Lbe  "  UoLT  DocitiM,^ 


St'BLlatE   PKlUCrB   OF  TUB   BOYAL  KECBBT. 


8ii 


&a<l  of  which  PLtrTAiiCH,  in  the  Treatise  "dt  hi^ei  Osttide,^ 
speaks  at  large  but  mysterioaal;  ;  and  of  a  Hierarchical  insLruo* 
lion  to  secure  ilie  Qiiiiilemiplod  eitoosssioD  of  Adepts  uiiiong  tlio 
Initiates:  ite  phjEicol  ri^alizatioii  is  th«  diacoTflrj  aud  appIicAlioD, 
iu  xha  Microcosm,  or  Litllu  Worlil,  of  iha  areutivQ  law  Uiat  inoea- 
samlj"  pL'oplts  the  grtjat  Uiiivort*. 

MeiL^ure  a  uoruui'  of  the  CiratioD,  and  mulliply  that  8]nux  in 
proportional  progrculon.  and  tlio  enLirc  lufiuiU;  will  multiply  iLa 
circles  Uiled  ivit.ti  univt-r^^,  which  will  p«e8  in  propurliuiiul  nc^- 
meiil«  letwei'U  Ihe  idi-ul  uud  clvnguting  hnuicbca  of  yvw  Com- 
poflti.  Kov  suppose  tfaot  Ernm  any  puiat  wbatcrer  of  tlie  IiiUnita 
above  you  a  baiul  holds  another  Compass  or  a  Stjuarc,  tht?  linoa  of 
tliu  C'vlv&tial  triangle  will  iLcoesinrily  muet  tliofie  of  tiie  CumpaM 
of  Science,  to  form  the  Mysterious  Star  of  Solomon. 

All  hj  |iotiitsfs  Buieitiifa-jllv  [irobubiL-  urn  ihe  lust  gli-am.<i  of  the 
twiliglitof  knowledge,  or  its  laat>  ^iI^^lottis.  Faith  begins  wheru 
li*-iuion  siuks  esUauek-d.  Ccyoud  thv  bumuu  Itmaou  is  the  Divine 
H^jisdii,  to  our  feebleness  the  prfBt  Abeiirdity,thfc  infinite  Absurd, 
which  confounds  us  and  whkh  wc  believe.  For  the  Mtisler,  tliu 
Compa«s  of  Faith  is  atiove  tbe  Square  of  Bewou ;  but  Oolk  rest 
upon  the  Holy  Scriptures  aud  combine  to  form  tbe  Blazing  Star 
of  Tnitli. 

AlleycB  do  not  see  alike.  Kven  tbo  risible  creation  is  uo^  for 
all  who  louk  u[)i>n  it,  of  oiic  form  and  one  color.  Our  braiu  la* 
book  printed  within  and  without,  and  the  two  wrttinga  are,  with 
all  men,  more  or  k'sscuufuecd. 

Tbe  primary  tmditiou  of  the  single  revelation  baa  txvii  pru- 
8»rved  under  tbe  name  of  the  "Kahalab,"  by  the  Friottthuud  of 
Israel.  The  Kabalistic  doctrine,  which  was  also  the  di>g;iDa  of  the 
Magi  and  of  Ilennet*,  ia  contained  iu  the  Kepher  Yetsaimh,  tbu 
Sobur,  and  the  Tiilmud.  Aciurdiug  to  thitt  doclnni',  tbe  Absoltiu 
is  the  Beiug,  in  which  Tbo  Word  Is,  the  Word  that  is  the  utter- 
unm  aud  espregsion  of  being  and  life. 

Magic  ui  tbut  which  it  is;  it  is  by  itself,  like  the  mathematics' 
for  It  is  the  eiact  and  absolute  science  of  Nature  and  its  laws. 

Magio  is  the  ^ienc«  of  the  Ancient  Magi:  and  the  Cbriatmn 
religion,  which  has  imposed  silence  on  the  lying  oraolee,  and  pu6 
an  end  (^  the  pretilige^  of  the  faloe  Gods,  itself  rcveros  those  Magi 
who  oume  from  the  Kael,  guided  by  a  Star,  to  adore  the  ijavionr 
of  the  world  in  His  oradle^ 


843 


HOBALS   AKD  DOOHX. 


Tradition  also  gives  these  Magi  Iba  title  of  "Kings ;"  beCMH< 
inilialiuu  into  Mag'isni  cuuititutes  a  ^uiiiue  royalty ;  and  beoic 
th«  gnmd  art  of  ilic  iliigi  i«  styled  by  all  Uie  Adepts  "  Th*  So 
Art,"  or  tbc  tlal^  Itettlm  or  Jimpire,  Stutctum  lUgnum. 

The  ijlur  vrliicb  guided  tltcm  i»)  that  same  Blazing  Star,  the  im* 
Bgi"  wlicrcof  we  fiad  in  aII  initiations.    To  the  Alchemists  it  ii 
eign  of  the  Qnint^flsenoe;  to  the  Magista,  the  Grand  Arcaniiin;  la~ 
the  Kttbalwts,  the  Sacred  Pentagram.    The  rtiidy  of  this  Pcnia* 
gram  could  not  hut  lead  i\w  Magi  to  the  kaowledge  of  the  Nci 
Xanie  which  wan  about  to  mse  it«elf  abore  all  oames,  and 
all  crratiiroH  capable  of  adomtiou  to  bend  the  knee. 

Magic  unitii^s  in  one  liud  the  same  tci«i)cc  whatsoever  PhiIo6o- 
phy  can  puesces  that  is  mostci^rtuiu..  and  Bcligiou  of  iheln&illililB 
and  the  £t«rual.  It  pc-rfi-ctly  and  iucuuteatultly  rcconciU'S  ibeae 
two  terms  that  at  fii-ai  blu^h  eecm  eo  o]j]hi^  to  eacb  other;  fiiitb 
am!  rfasotu  acicnoe  and  urivd.uulliority  mid  liberty. 

It.  eupplii-s  the  buuiuii  mind  with  an  iu5lnimcnt  of  phitoaoplii- 
cal  and  rcdigious  ciTtaiuly,  exact  tu  tho  muthvmatioe,  and  account* 
ing  fortht  iiirullihility  i>f  the  mathL-matics  th(?in9t.'Ives;. 

Thus  there  is  an  Ahsohito,  in  the  matters  of  the  Intelligec 
«Qd  of  Faith.  The  Snprom?  Reason  has  nut  li>fl  thu  gluama  of  the 
hunian  undcretandlng  tu  vaeillitlu  at  tiauinl.  Theru  Je  an  incoci' 
testable  verity,  tliurc  is  an  iurullihk'  method  of  knowing  this 
Tnrity,  aud  by  the  knuwlcdgt--  of  it,  Ibo^e  who  aoci-pt  it  as  a : 
may  giro  llttir  will  a  sowrcigri  power  that  will  make  tJietn  thfl 
miulcrs  of  all  infirior  things  and  of  all  errant  epirita;  that  t£  to 
Riy,  will  make  them  the  Arbiters  and  Kings  of  the  World. 

Science  ha«  its  night-s  and  ita  dawns,  bccjiuse  it  gives  the  Intel* 
lectual  world  a  life  which  has  ita  regulated  moTcmcnUand  its  pjo- 
grcssivc  phases.  It  is  with  Truths,  as  with  tlic  luminous  mti: 
Botbing  of  what  is  concealed  is  lost ;  but  also,  nothing  of  what  i* 
discorercd  is  absolutely  n<;w.  God  has  bc«n  pleoieed  to  give  to 
Science,  which  is  the  refloctjon  of  His  OI017,  the  Seal  of  Hi* 
ifiteruity. 

It  is  not  lu  the  books  of  iha  Philosopbers,  but  in  the  rell 
syniboliem  of  the  Ancients,  that  we  most  look  for  the  tootprint 
of  Science,  aud   re-discover  the  Uysteries  of  Knowledgi^ 
Priests  of  Egypt  knew,  better  than  we  do,  the  laws  of  tuuvcoteiit 
and  of  life.     They  knew  how  to  temiH-r  or  intensify  action  by  »• 
action ;  and  readily  foresaw  the  realisation  of  those  eS'ectJ^  lbs 


SUBLIME    PBIKOB  OP   THE    ROTAL   SECRET. 


ftis 


cauws  of  which  tht-y  hod  determined.  The  Columns  of  S«th, 
Enoch,  Solomon,  %aA  Hi-rculfs  li«vo  synilioliteil  in  the  Majpau 
truditions  this  univeriinl  law  of  the  E(|iiililiriiiin  ;  nnd  the  Science 
of  the  K()uilibrinni  or  bnlaocing  of  Forces  had  led  the  IniUates 
to  tJiat  of  the  unircrsal  graviUtion  around  the  c«ntre(]  of  liSk, 
Heftt,  and  Light. 

Tbali^  and  P)-thagorae  learned  in  the  Sanctuaries  of  Egypt 
that  the  Earth  rvvolv«d  around  the  Sun;  buttJiej  didnotnttempt 
to  make  Iliie  generally  kiiuwn,  heoaust*  to  do  ho  it  would  have  been 
neocMarj  to  reveal  one  of  the  great  Secix>ts  of  the  Temple,  that 
dniible  law  of  attracliun  and  radiation  or  of  symjiathy  and  anlip* 
aihy,  of  Sxfdni'ss  and  movement,  which  is  thi:  principle  of  Crea- 
tion, and  t1>c  [)i:r)>L'tiitil  cause  uf  life.  This  Lnith  waii  ridiculed  by 
the  Christian  LactantiuB,  u  it  was  long  after  sought  to  be  prorea 
a  fnUchood  by  pcTsecution,  by  I'apal  Home. 

So  ihe  philosophers  reasoned,  while  the  Priest*,  without  reply- 
ing to  them  or  eren  smiling  at  their  errors,  wrote,  in  tliose  lliero- 
glyphios  that  created  all  dogmas  and  all  poetry,  the  Secrets  of  the 
Truth. 

When  Truth  cornea  into  the  world>  the  Star  of  Knowledge  ad- 
vi^-s  the  Mugi  of  it,  and  they  basun  to  ndure  the  Jnfnnt  who  cre- 
ated the  Future,  it  is  by  means  of  the  Intelligence  of  the  Hie- 
rarchy and  the  practice  of  obedience,  that  one  obtains  Initiation. 
If  Lh<-'  Rulers  have  tlie  Diviuc  Right  to  govern,  Die  true  Initiate 
will  chei-rfully  obey. 

The  orthodox  tnulitions  wore  carried  (Vom  Chuldasu  by  Abra- 
ham.  They  iviguwl  In  E^ypt  in  the  time  wf  Josrph,  topetljcr  with 
tiic  knowledge  of  the  True  tiod.  Moses  carried  Orthodoxy  out  of 
Egypt,  and  in  the  Secret  Tnulitions  of  the  Kalialah  we  find  a 
Thofilopy  entire,  perfect,  unique,  like  that  which  in  ('hrisliiinity  is 
mcstgrsnd  nnd  best  explained  by  the  Fathers  and  tiiu  Doutors, 
the  whole  with  a  consistency  und  a  harmoniousncsa  which  it  \s  not 
ns  yet  given  to  the  world  to  cumprehi-nd.  The  Sithar,  whieh  is 
the  Key  of  the  Holy  Books.  opL-ns  also  all  the  di-ptha  and  lighta 
all  the  obscurities  of  the  Ancient  Mytbologios  and  of  tiic  Seioncea 
originally  concealed  in  the  Sanctuaries.  It  is  true  l^at  the  fti-crct 
uf  this  Key  mast  bo  known,  to  ennblu  one  to  make  use  of  it,  and 
that  for  even  the  most  penetrating  intellects,  not  initiated  in  this 
Secret,  the  Sobar  is  absolntely  incomprehensible  and  almost 
illegible. 


m  MORAI£   AKD   DOGMA. 

The  Secret  of  the  Occnlt  Sciences  ia  that  of  Nature  itself,  tlie 
Secret  of  the  geoeratioD  of  the  Angels  and  Worlds,  that  of  the 
Omnipotence  of  God. 

"Ye  shall  b«  like  the  Elohim,  knowing  good  and  evil,"  had 
the  Serpent  of  GeneaiB  said,  and  the  Tree  of  Knowledge  became 
the  Tree  of  Death. 

For  six  thousand  years  the  Martyrs  of  Knowledge  toil  and  die 
at  the  foot  of  this  tree,  that  it  may  again  become  the  Tree  of  Life. 

The  Absolute  sought  for  unsuccessfully  by  the  insensate  and 
found  by  the  Sages,  is  the  Tbcth,  the  Bealitt,  and  the  Reason 
of  the  uuirersal  equilibrium  ! 

Equilibrium  is  the  Harmony  that  results  from  the  analogy  of 
Contraries. 

Until  now,  Humanity  has  been  endeavoring  to  stand  on  one  foot; 
sometimes  on  one,  sometimes  on  the  other. 

Civilizations  liave  risen  and  perished,  either  by  the  anarchical 
insanity  of  Despotism,  or  by  the  despotic  anarchy  of  Revolt 

To  organize  Anarchy,  is  the  problem  which  the  revolutionists 
■  have  and  will  eternally  have  to  resolva  It  is  the  rock  of  Sisyphus 
that  will  always  fall  back  upon  them.  To  exist  a  single  instant, 
they  are  and  always  will  be  by  fatality  reduced  to  improvise  a  des- 
potism witiiout  other  reiison  of  existence  than  necessity,  and 
which,  consecuK'iitly,  is  violent  and  blind  as  Necessity.  We  escape 
from  tlie  harmonions  monarchy  of  Reason,  only  to  fall  under  the 
irregular  dictatorship  of  Folly. 

Sometimes  supiTstilious  enthusiasms,  flomctimes  the  miserable 
ciilculationsof  tlif  materialist  instinct  have  led  astray  the  nations, 
and  God  at  hist  urges  the  world  on  toward  believing  Reason  and 
reasonable  Beliefs. 

We  have  had  prophets  enough  without  philosophy,  and  philoso- 
phers without  religion  ;  the  blind  believers  and  the  skeptics  resem- 
ble each  other,  and  are  as  far  the  one  as  the  other  from  the  eternal 
salvation. 

In  tlie  chaos  of  nniversal  donbt  and  of  the  conflicts  of  Reason 
and  Faith,  the  great  men  and  Seers  have  been  but  infirm  and 
morbid  artists,  seeking  tlie  beau-ideal  at  the  risk  and  peril  of 
their  reason  and  life. 

Living  only  in  the  hope  to  be  crowned,  they  are  the  first  to  do 
what  Pythagoras  in  so  touching  a  manner  prohibits  in  his  admira- 
ble Symbols;  they  rend  crowns,  and  tread  them  under  foot. 


srBLniE  FRi:«C£  or  the  rotai.  sbcbet. 


845 


Light  IB  the  «qailibrinm  of  Shadow  anil  Liidditj. 

Morrinfiit  is  the  e()uiUbriiim  of  Inertia  and  Aclivity. 

Aiilliuritj  jg  the  cqniiibrium  of  LiWrlT  aiul  Power. 

Wisdom  is  c'liijlibriuni  ia  the  Tbotights,  which  art  the  eointil- 
Intions  niul  ntys  of  the  [utellocL 

Virtue  is  Miuilibrium  iu  tlie  AffwilionB:  Beauty ia  barmoniona 
prnporlioi)  in  Forms. 

The  brautifiil  lircs  arc  tJie  accurate  ones,  and  the  mngniflceiiccii 
of  Nature  are  an  algebra  of  gnici-e  aud  iplcn«Iom. 

Ever,YlliinK  just  is  btraulifuL;  ttwrything  bcautiftil  ought  to  be 
jttflt. 


Tlicre  i«,  iu  Kiel,  no  Kothing,  no  void  EmpUnvsa,  in  the 
Utiivoi-ie.  From  tho  upper  or  outer  surfaw  of  onr  atmosphere 
Lu  that  of  th(*  Stin,  antl  to  tliose  or  ttie  Planets  uiii]  rcmotx!  Stars, 
lo  diffi-'ft-ntdirectioas,  Science  has  for  hniidretUof  conturies  imag- 
ined tlmt  Ihca*  WHS  simple,  void,  einply  Spuce.  Cuinparing  flnil« 
kiiunUil^  witli  tbt-  Inlinitc,  the  rhJIoaopbcrs  know  little  more 
than  t)ii'u{K-8!  In  all  Ihat  "vutd"  ipooc  &rc  the  Infinite  Forces 
of  Gpd,  acting  in  an  infitiite  Taricty  of  direetious,  Uack  and  forth, 
and  never  for  an  iaslsnl  irinctive.  In  all  of  it,  active  tbrouj^h 
the  whole  of  il«  Infinity,  is  the  Light  that  Is  the  Visible  Manifest- 
ation of  Ond.  Thi"  earth  and  pTer)-  other  phuiet  and  si)here  that 
i»  not  u  Centre  nf  Li^ht,  can'icK  il«t  cone  of  Nhadow  H-ii,h  it  a^  it 
tliei!  and  fluffhci;  ronnd  in  its  orbil;  bnt  the  darknetw  has  no  homo 
in  the  nniverso.  Tu  illuminate  the  sphere  on  ono  Hide,  ie  to 
liTojeat  a  cono  of  diirknesa  on  the  ether;  and  Krror  uUo  ia 
liie  Shndow  of  the  Tnith  with  whioh  God  illatniaates  the 
Son  I. 

In  nil  that"  Void."  also,  is  the  Slysterions  and  ever  Active  Elec- 
tricity, and  Heai,  and  the  Omnipresent  Kthcr.  At  the  will  of 
Qo«l  Uie  Invisible  beoomee  Visible.  Two  invisible  gases*  com- 
bined by  the  oction  of  a  Fopco  of  God,  and  compreswd,  l^iioomo 
jiad  remain  the  water  that  fllU  tlie  grt-at  basins  of  the  eeas,  Suva 
in  the  rivers  uid  rivitlels,  U-a[)s  forth  from  t]ie  rocks  or  springn, 
dnipunpon  tJie  earth  in  rains,  or  whitens  it  with  siioivi.  luid  bridges 
thf  Dunulx*  with  ice.  or  gathers  in  vast  rescrroii-s  in  ttin  earth's 
Wsum.  (lud  manifi-sted  Rlls  all  the  extcnsioa  that  wu  foolishly 
cull  Kmpty  Hpace  and  the  Void. 


HG 


VOBALS  AKD   DOQHA. 


And  everywhere  in  the  Unirerse,  what  we  call  Life  utvl  More- 
mcnt  rcgnltB  from  a  continual  conflict  of  Forces  or  ImpolaeL 
WlieiniviT  tlmt  iictire  antagonism  ceases,  the  tmmobilHy  sod 
inertia,  wliich  nrr  T)p«th,  re«iilt. 

If,  says  Ihc.  Kabnlali,  the  Jutitioc  of  Gtxl,  wliiub  is  SeveriU  or 
the  Pemftle,  alone  reignotl,  creation  of  imperfi-ct  bfings  such  as 
man  wonld  from  the  tK-ginning  have  been  impossible,  l>efiiuu«  Sin 
being  coDgf^nitAl  with  IltiniftDtt}',  the  Infliitt«  Justice,  menauring 
the  Sin  by  tho  Infliiity  of  liie  G(»d  ofll-nded  aguinst,  moat  hate 
atiuibilalod  Uumuiiitj' si  tW  iiifiuiit  of  il4  creation;  and  not 
only  Humanity  but  the  Angels,  since  Ih^se  alea,  like  all  crated 
by  flod  and  less  tliun  pcrfL-cf,  are  aiiifaj.  N'otliiiig  iroperreci 
would  have  Ituuii  |>oiaibk.  If,  on  tlic  other  hand,  t.hti  Mercy 
or  Benignity  of  God,  the  Male,  were  in  no  wtee  countcRicted,  Sia 
wonld  go  iinpunisliod,  and  the  Unirerse  fall  into  a  chanaof  c*r- 
rnptioii. 

Let  God  but  repeal  a  single  principle  or  lav  of  clieiDtcal  attru* 
tion  or  aympatby,  and  ihe  antagonistic  forci^  eqnilibratrd  in 
matter,  rL-K-usi^d  from  conatruint,  would  iustnulaiieuusly  expand 
all  that  vo  i<Tiii  matter  into  iinpalpable  and  Invisible  gaeei*,  auch 
tu  wntcr  or  eUam  it.  when,  confined  in  a  cylinder  and  subjvct^J 
to  ail  immense  degree  of  that  mysteriouB  force  of  the  Ooily  whieh 
wc  call  "heal,"  it  is  by  tt«  expangion  irotea«ed. 

Tiices^niitly  the  great  enrrt'uts  niid  rivers  of  sir  flow  and  nuh 
and  rull  from  tiie  erjnator  to  the  frozen  pi)1ar  regioni.  and 
back  from  theee  to  the  torrid  C(inatorial  reulnts.  KccesMtf^f 
incident  to  tlicse  great,  ininieii&u,  (-(luilibratud  &iid  bt;ni:fk<£t 
movcmenld,  cansed  by.  the  antugoniani  of  e()nntorial  heat  and 
polar  cnid,  ore  the  tyjihooaa,  tornndocs,  and  cyeluiivs  lliat  rMolc 
from  cnntlieta  K'tn-cen  the  nishing  onrrents.  These  and  the 
benign  tnide-tvindH  result  from  the  came  grcnt  law.  God  i> 
omni])ot4.iit;  but  cfliK^ts  withoat  cansesare  impossible,  and  the** 
effecta  cannot  but  bo  somutimes  evil.  The  fire  wmild  not  wmmii 
if  it  conld  not  also  barn,  tho  human  Qeab.  The  must  rinjlcnt 
puisana  arc  the  most  sovereign  remedies,  when  given  in  dnoprop'ir' 
(ton.  Th<>  Kvil  is  the  ghadow  of  tli«  Good,  and  imsepaiablA 
from  iL 

The  Divine  Wisdom  limits  by  equipoise  tJie  Omnipotenco  oftli* 
Divine  Will  or  Power,  and  the  rcpult  is  Ihauty  or  Harn-nT 
The  arch  resla  not  oq  a  single  column*  hut  aprioga  froin  uu-'r 


6DBUKE  PEISCB  01  ZHI  BOXli.  SBCEET. 


817 


I'tOter  side.    So  is  it  also  with  fho  Divine  Justice  and  Mercj,  aud 
wilh  tlid  Htimaa  I{eaauii  atiid  IIuiiiaD  Fiutti. 

Tliat  purely  Boholialic  Tlieology,  issae  of  the  Categories  of 
Aristotle  and  of  the  Senfeneos  of  Peter  Lombard,  that  logic  of  the 
£vllogiEni  which  argues  iiiNUud  of  rvasuoing,  and  fiods  a  response 
to  every  thing  bj  mibtiliziu^  on  terms,  whollj  ignored  the  Kaba- 
tiisllc  dogina  and  wandered  uff  iiiUi  the  drear  iracuitjr  of  darkatss. 
tt  was  tei)8  a  [ihilosophy  or  a  wiedom  than  a  jtliilosnphical  autom- 
uton,  replying  by  means  of  Bprin«;g,  aud  uncoiling  its  theses  like 
a  wheeled  uioremeiit.  It  was  not  Ihu  humiiu  verb  but  the  uiotiot- 
onous  cry  of  a  machine,  tlic  inanimate  speech  of  an  Audivld.  It 
was  the  falsi  precision  of  mechanism,  instead  of  a  [h!0  appli- 
cation of  nitiunal  neossilies.  St.  Tqouas  Aqu] has  croslicd  with  s 
ii)ug)<<  hluvr  all  Ibid  scalTuUing  of  wurd^  built  one  upon  the  other, 
by  procluimiog  tbc  elerual  EnipiR:  ctf  Reuaon,  in  that  ma^ificeut 
KiiLvnoe,  "A  thiiuj  m  not  jtmi  becaute  Ood  wUlt  ii ;  but  God 
tcitle  il  deratife  U  is  jusl.'"  The  proximate  consi-rincnce  of  this 
proposiiion,  argning  from  the  greater  to  the  lese,  wo^  th  is,  "A  Mtny 
)>  not  true  A*«iwiw  A  bistotu:  ias  »aid  it ;  but  Aristotle  could 
nol  rttisoH/iMif  *iy  it  unlesit  it  wtw  triiA  Sttii:  thtn.Jirat  of  all,  Iha 
Tnutu  nnr/  Juinricx,  oW  the  Science  of  AmmtfiL^  will  begivtn 
jfOH  in  addition." 

It  is  the  flne  dream  of  the  greatest  of  the  Poets,  that  Hell^ 
bceome  useless,  is  to  be  closed  at  length,  by  the  aggrandize  meat  4f 
Beavon ;  that  the  problem  of  Evil  is  to  reoeire  its  final  solution, 
and  Oood  ulonc,  necessary  and  triumphant,  is  to  reign  in  Eternity. 
So  the  Persian  dogma  taught  that  Aiibiuan  and  his  snhordinate 
ministers  of  Eril  were  nt  last,  by  means  of -a  Redeemer  and  Medi- 
ator,  to  be  reconciled  with  Deity,  and  all  Evil  to  end.  But  nnfor- 
tUQutely,  the  philu^pher  forgvts  all  the  laws  of  equilibrium,  and 
seelii  lo  absorb  the  Light  in  a  splendor  urithoot  shadow,  and 
morement  in  an  absolute  r>'[>OBo  that  would  bo  the  etmtation  of 
lifv.  So  long  as  there  shall  be  a  visiblu  light,  there  will  be  a 
shadow  proportional  to  this  Light,  uud  whatever  is  illuminated 
will  cast  it«  cone  of  shadow.  Ropoao  will  ncrer  be  happiness,  IT  it 
is  not  balanced  by  on  aualogons  and  contrary  movement.  This  Is 
the  immutable  law  of  ^'uture,  the  Eternal  Will  of  the  Ju&TiCA 
which  is  GOD. 

'£hn  same  Kaaon  nooessilatcs  Evil  and  Sorrow  in  Human- 
ity, which  renden  indis|>en8able  the  bitterness  of  the  waters  of  the 

04 


848  XOBALa  iJTD  DOOKA. 

aeaa.  Here  also,  Harmony  can  resDltonly  from  the  analogy  of  con- 
traries, and  what  is  above  exists  by  reason  of  what  is  below.  It  is 
the  depth  that  detennines  the  height ;  and  if  the  valleys  are  filled 
up,  the  nionntaius  disappear:  so,  if  the  shadows  are  effaced,  the 
Light  is  annulled,  which  is  only  visible  by  the  graduated  con- 
trast of  gloom  and  splendor,  and  universal  obscurity  will  bo 
produced  by  an  immense  dazzling.  Even  tlie  colors  in  tbo 
Light  only  exist  by  the  presence  of  the  shadow :  it  ia  the  three- 
fold alliance  of  the  day  and  night,  the  luminous  image  of  thi' 
dogma,  the  Light  made  Shadow,  as  the  Saviour  is  the  Logos 
made  man  :  and  all  this  reposes  on  the  same  law,  the  primary 
law  of  creation,  the  single  and  absolute  law  of  Nature,  that  of 
the  distinction  and  harmonious  pouderatiou  of  the  contrary  forces 
in  the  universal  equipoise. 

The  two  great  columns  of  the  Temple  that  symbolizes  the 
Universe  are  Necessity,  or  the  omnipotent  Will  of  God,  which 
nothing  can  disobey,  and  Liberty,  or  the  free-will  of  his  creatures. 
Apparently  and  to  our  human  reason  antagonistic,  the  same  Eea- 
Bon  IB  not  incapable  of  comprehending  how  they  can  be  in  equi- 
poise. The  Infinite  Power  and  Wisdom  conid  so  plan  the  universe 
and  the  Infinite  Succession  of  things  as  to  leave  man  free  to  act, 
Hud,  foresoeiiig  what  each  M-ould  at  every  instant  think  and  do, 
to  miikeof  the  free  will  und  fret-action  of  each  an  instrument  to  aid 
in  efffCtin^  its  geuera]  purpose.  For  even  a  man,  foreseeing  that 
another  uill  cIj  a  certain  act,  and  in  nowise  controlling  or  evL-n 
influencin*^  him,  may  use  that  action  as  an  instrument  to  eff-ct 
his  own  pitriwsea. 

The  Infiiiitt'  Wisilom  of  God  foresees  what  each  will  do,  and 
uses  it  as  an  instrument,  by  the  exertion  of  His  lufinitc  Power. 
which  yet  does  not  control  the  Human  action  so  as  to  annihilaii' 
its  freedom,  Tlie  result  is  Harmony,  tlie  third  column  lli;it 
upholds  the  Tjodge.  The  same  Ilarnmny  results  from  the  equi- 
poise of  Necessity  and  Liberty.  The  will  of  God  is  not  for  an 
instant  defeated  or  thwarted,  and  (his  is  the  Divine  Victory  ;  and 
yet  He  does  not  tempt  or  constrain  men  to  do  Evil,  and  tliiia  Hid 
Infinite  Glory  is  unimpaired.  The  result  is  Stability,  Cohesion,  and 
Permanence  in  the  Universe,  and  uudividt'd  Dominion  and  Auto- 
cracy in  the  Deity.  And  these.  Victory,  Glory,  Stability,  and  Do- 
minion, are  the  last  four  Sephiroth  of  the  Kabalali, 

I  Am,  God  said  to  Mosos,  that  which  Is,  Was,  and  Shall  forever 


eVDLIHB  PX1!?CB  OF  TSB  BOTAL  SBCHBT. 


849 


Be,  Bui  the  Very  God,  in  His  oDmanircstcd  EaKncCiConcetreil 
of  as  Dot  yi't  Imving  oreutetl  and  iia  Aloiiv,  lias  no  Knmo.  Hach 
was  the  do«triti«  or  all  tltc  ttocicat  ^agvn,  and  it  is  eo  cxprcffily 
decUrod  in  the  Kahalah.  nM*  ie  th«>  Namo  of  iha  Pcity  mnni- 
Ttuft^d  in  a  single  iu;t,  (liiU  (»r  (_'rk>nliot),  «nd  containing  within 
HimRplf,  in  idea  and  actoality,  tho  whole  Univvnc,  to  be  idtob- 
ted  iritli  form  and  be  inaleriullv'  developed  during  llie  eloniiU 
sncoession  of  ages.  As  Ond  miverWAS  xor.so  He  n^Ter  TnouoHT 
not,  and  the  UnivcrK!  hu  no  mora  liod  a  brgianiog  than  the 
UiTino  Tbougbt  or  which  it  is  tb«  uttcninc«,— do  more  than  tlie 
T)<>ity  Ilim^lf.  The  duration  of  tho  Universe  is  but  a  point  balT- 
way  upon  tbo  luSDlto  liae  of  eternity ;  and  (iofl  was  not  inert  and 
nnorentivp  during  the  eternity  that,  stretchee  bi-hind  thai  pointy 
The  Archetype  uf  ihr  iinivurse  did  never  not  exiat  in  the  Divitm 
Mind.  Tfa(!  Word  vm  in  tJie  BtxiiSKiifo  with  tiod,  and  Was 
God.  And  tbc  Ineffabl*''  Naue  18  that,  not  of  the  Very  EsAoncc 
bat  of  the  Ab8olut«,  raAnif(-3t«d  as  Being  or  Kxistvncc  For 
fixtiit<>nc«  or  Beinft,  Aiid  the  Philosophers,  u  limital  ion  ;  and  t-hc 
Very  TJeity  is  not  Iimit'>d  ur  dt-fincd.  bnl:  id  nil  thnti  may  posst^fy 
be.  Widen  all  that  irt.  wot),  and  shall  bo. 

Reversing  tho  U-tli^rA  of  tho  InefTablc  Xnmp,  and  diTidin^  it,  it 
becomen  bi-»-xnalt  as  thr  word  rr,  Vud-lh  or  .l\[I  19,  and  dii- 
eluei'S  llu-  niraning  of  much  of  the  obticum  language  of  the 
Kiibalah.  nud  ie  Tho  Uighcft  of  which  th«  Oolumnfl  Jacbin  and 
Boas  uri*  Mif  ej-mliol.  "  In  tlu«  imn^e  of  IViiy,"  we  ar*  (old, 
"God  cri^ti-d  the  Man;  Male  and  Ft-nwli?  rreat*^  Ho  them:" 
And  thf<  irhttT.  symbolizing  the  Hivine  by  the  Uninao,  then  colli 
u«  Uial  the  woiniui,  nt  first  containi^d  in  the  rnnn,  wns  tnl:en 
from  his  side.  So  Minerva,  (toddceit  of  Wisdom,  was  bnm,  a  wo- 
man and  in  urnrnr.  of  (hu  brain  of  Jovo;  lea  wax  the  fiititrr 
before  fiho  was  the  wife  of  Oeiris,  iind  within  Biiauh,  the  Source 
nf  all.  th<>  Wry  Uod,  wiiltonl  9«s  or  name,  wax  devolopex]  Maya, 
tbc  Molbnr  of  all  that  is.  Tbe  Woan  is  the  Firet  and  Only-lio- 
goltvn  of  th«  Father;  and  the  awo  with  whirh  th«  tlighest 
Myauries  w«rc  regarded  haa  impoect]  sitcnoe  in  rcepeot  tu  the 
Nalnre  of  the  Boly  Spirit  The  Word  is  Light,  and  the  Life  of 
Qutnunity. 

It  is  for  tbe  Adepts  to  UDderHtand  tlie  meaning  of  tho  Sym- 
bol!. 


850  MOKAU  AJSD  DOOVA. 

Betom,  now,  with  as,  to  the  degrees  of  the  Bine  Masonry,  and 
for  Tonr  last  lesson,  receive  the  explanation  of  one  of  their 
Sjmbols. 

Ton  Eee  npon  the  altar  of  those  degrees  the  Square  and  the 
CoKPA&s,  and  yon  remember  how  they  lay  npon  the  altar  in  each 
degree. 

The  Square  is  an  ingtrnment  adapted  for  plane  sarfaces  only, 
and  therefore  appropriate  to  Geometry,  or  measurement  of  the 
Earth,  which  appears  to  he,  and  was  by  the  Ancients  stipposed  to 
be,  a  plane.  The  Compass  is  an  instniment  that  has  relation  to 
spheres  and  spherical  sarfaces,  and  is  adapted  to  spherical  trigo- 
Dometry,  or  that  branch  of  mathematics  which  deals  with  the 
Hearens  and  the  orbits  of  the  planetary  bodies. 

Tbe  Sqcare,  therefore,  is  a  nataral  and  appropriate  Symbol  of 
this  Earth  and  the  things  that  belong  to  it,  are  of  it,  or  concern 
it  The  Compass  is  an  eqnally  natural  and  appropriate  Symbol 
of  the  Heavens,  and  of  all  celestial  things  and  celegtial  natnres. 

Yon  see  at  the  beginning  of  this  reading,  an  old  Hermetic  Sym- 
bol, copied  from  the  " Materia  Prima"  of  Valentinna,  printed 
at  Franckfurt,  in  1613,  with  a  treatise  entitled  "  Azoth."  Upon 
it  yon  see  a  Triangle  upon  a  Square,  both  of  these  contained  in  a 
circle;  and  above  this,  standing  npoii  a  dragon,  a  human  body, 
with  two  arms  only,  but  two  lioiids,  one  male  and  the  other  female. 
By  the  side  of  the  m.ile  licad  is  the  Sun,  and  by  thitt  of  the  female 
head,  the  Moon,  the  orescent  within  the  circle  of  the  full  moon. 
And  the  hand  on  the  male  side  holds  a  Compass,  and  that  on  tJie 
female  side,  a  Square. 

The  Heavens  and  the  Earth  were  personified  as  Deities,  even 
among  the  Aryan  Ancestors  of  the  European  nations,  of  the  Hin- 
dus, Zends,  Bactrians,  and  Persians;  and  the  Eig  Veda  Sanhifa 
contains  hymns  addressed  to  them  as  Gods.  They  were  deified 
also  among  the  Phfciiicians;  and  among  the  Greeks  OuRAXOS  and 
Gea,  Heaven  and  Earth,  were  sung  as  the  most  ancient  of  the 
Deities,  by  Hesiod. 

It  is  the  great,  fertile,  beautiful  Mother,  Earth,  that  produces, 
with  limitless  profusion  of  beneficence,  everything  that  ministers 
to  the  needs,  to  tlie  comfort,  and  to  the  luxury  of  man.  From 
her  teeming  and  inexhaustible  bosom  come  the  fruits,  the  grain, 
the  flowers,  in  their  season.  From  it  comes  all  that  feeds  the  ani- 
mals which  serve  man  as  laborers  and  for  food.     She,  in  the  fair 


fiUBLDIE  tMSCZ  02  SHE  BOZAL  SSCBBi; 


B&l 


riDgttme,  is  grt«n  TiLh  abandant  f^nsB,  and  U^c  tTe«s  spring 
Aon  her  soil,  iiud  fivDi  Ii«r  [etmiiig  vitality  take  Uieir  tvealth  or 
green  leaves.  In  her  votnb  are  found  the  usofal  and  T^laable 
mii)«mlsi;  hers  arc  the  seas  Ibat  swarm  witb  life! ;  hers  the  rivcre 
that  furDish  fuod  and  irrigalioii,  uiid  the  moiiiitsius  ihut  wnd 
down  the  streams  which  Bwell  into  lhr$«  rirera;  h<>r8  the  foregte 
thftt  feed  the  sacred  fires  for  the  Hacrifitirs,  and  Idiizc  upon  the  di>- 
m«tic hcarlha.  The  Kartti,  therofort-,  tlic  gn?»t  rRomiCER,  rnw 
ulirays  represented  as  a  female,  as  the  MoTUCR, — Orcat>  Bounto- 
0U8,  Bcueliccut  Mother  Earth. 

On  iho  other  hand,  it  is  the  light  and  heat  of  tho  Suu  m  the 
Heaven?,  and  the  rains  that  seem  to  come  /Voni  them,  that  in  tho 
Bpringtinie  make  nuiitfid  this  bountirnlly-pn>ducicg  Earth,  that 
restore  life  and  warmth  tu  hern-ina,  chilled  Vy  wititer.set  running 
free  her  streams,  atid  Ucief,  as  it  were,  that  greenness  and  that 
abuiidaace  or  which  sh«  is  eo  proUtic.  As  tlie  pi-ocivarivc  nod 
generative  agents,  the  Ueavcus  and  the  Siiu  liave  always  beuu  re- 
garded as  male  ;  as  the  generators  that  fructify  the  KartU  and 
caiist*  it  to  prodnce. 

The  Hermnphrodirio  figni-e  is  the  Symbol  of  thf>  double  nature 
ancieutlj  assigned  t>o  tho  I>«ity,  as  Qvuerator  and  Producer,  as 
Bkaiiu  and  Maya  among  the  Aryans,  Osiris  and  Isis  among  the 
£g}pliatis.  Ab  the  .Sun  was  male,  so  the  Muou  was  femalo;  and 
Ins  was  lioth  the  sister  and  the  uifv  of  Osiris.  The  Com)ia«A, 
therefore,  is  tlie  Ucruii-uc  Symbol  nf  the  Creutive  Deity,  and  the 
Bquare  of  the  productive  Earth  or  UuiYcrse. 

From  Uiu  Iteuvms  cumc  thc^pintuat  and  iuiniorUil  portion  of 
man ;  from  the  Jiarlh  bis  material  and  mortal  portion.  The  Ma- 
brew  Geneilis  says  tJiat  Ykhouah  formed  man  of  the  dnst  of  the 
Karth,  and  linathrd  intu  his  noDtrilu  the  brt-'alii  of  life.  Thntngb 
the  »evvii  phiuetary  Apberei^  represented  by  the  Mystic  Ladder  of 
the  Milbriac  IiiitiaLions,  and  it  by  that  which  Jacob  saw  iu  bis 
dream  (not  wiih  threes,  but  with  seven  aleps),  the  f^uls,  emanating 
from  the  Heity,  descended,  to  be  nnitcd  to  fbi-ir  human  bodies ; 
and  through  thoM  ecvcQ  spheres  tlicy  roust  rc-asccnd,  to  return  to 
their  origin  and  home  in  the  Ix^som  of  I  he  Deity.     . 

The  CoMi'ASS,  therefore,  as  tlie  Symbol  of  the  Bntven),  repre- 
seuts  the  spiritual,  intclleotaal,  and  moral  portion  of  this  double 
ratnre  uf  Humanity;  and  the  HcjuAits,  as  ths  Symbol  of  tbt 
.Earth,  its  material,  seosuaU  and  Uiecr  portion. 


8fi2  V0BAL8   AND   DOOKA. 

"Truth  and  Intelligence,"  said  one  of  the  Ancient  Indian  Sects 
of  Philosophers,  "  are  the  Sternal  attributes  of  God,  not  of  the  in- 
dividual Soul,  which  is  susceptible  both  of  knowledge  and  igno- 
rance, of  pleasure  aud  pain;  therefore  God  and  the  individual 
Soul  are  distinct:"  and  this  expression  of  the  ancient  Nyaya 
Philosophers,  in  regard  to  Truth,  has  been  handed  down  to  us 
through  the  long  successiou  of  ages,  in  the  lessons  of  Freema- 
Bonry,  wherein  we  read,  that  "Tmth  is  a  Divine  Attribute,  and 
the  foundation  of  every  virtue." 

"While  embodied  In  matter,"  they  said,  "the  Soul  is  in  a  state 
of  impriaonment,  aud  is  under  the  influence  of  evil  passions;  but 
having,  by  intense  study,  arrived  at  the  knowledge  of  the  elements 
and  principles  of  Nature,  it  attains  unto  the  place  of  The  Eter- 
nal; in  which  state  of  happiness,  its  individuality  does  not 
cease." 

The  vitality  which  animates  the  mortal  frame,  the  Breath  of 
Life  of  the  Hebrew  Genesis,  the  Hindu  Philosophers  in  general 
held,  perishes  with  it ;  but  the  Soul  ie  divine,  an  emanation  of 
the  Spirit  of  God,  but  not  a  portion  of  that  Spirit.  For  they 
compared  it  to  the  heat  and  light  sent  forth  from  the  Sun,  or  to  a 
ray  of  that  light,  which  neither  lessens  nor  divides  its  own 
essence. 

However  created,  or  invested  with  separate  existence,  the  Soul, 
which  is  but  the  creature  of  the  Deity,  cannot  know  the  mode  of 
its  creation,  nor  comprehend  its  own  individuality.  It  cannot 
even  comprehend  how  the  being  which  it  and  the  body  consli- 
tuto,  can  feel  pain,  or  see,  or  hear.  It  has  pleased  the  Universal 
Creator  to  set  bounds  to  the  scope  of  our  human  and  finite  rea- 
son, beyond  wliich  it  cannot  reach  ;  and  if  we  are  capable  of  com- 
prehending the  mode  and  manner  of  tlie  creation  or  generation 
of  tile  universe  of  things,  He  has  been  pleased  to  conceal  it  from 
us  by  an  impenetrable  veil,  while  tlie  words  used  to  express  the 
act  have  no  other  definite  meaning  than  that  He  caused  that  uni- 
verse to  commence  to  exist. 

It  is  enough  for  us  to  know,  what  Masonry  tenches,  that  we  are 
not  all  mortal;  that  the  Soul  or  Spirit,  the  intellectual  and  rea- 
soning portion  of  ourself,  is  our  Very  Self,  is  not  subject  to  decay 
and  dissolution,  but  is  simple  and  immaterial,  survives  the  death 
of  the  body,  and  is  capable  of  immortality  ;  that  it  is  also  capable 
of  improvement  and  advancement,  of  increase  of  knowledge  of 


STTBLIHB  PIOKCB  OF  THE  KOTAL  8B0BBT. 


8&8 


the  liingB  that  are  dmne,  of  boooming  wisor  anil  better,  and 
more  und  more  worthy  of  immurlulily;  liuil  Ltiut  to  W-uoinu  6')^ 
tod  to  hulp  to  improve  and  bcii«fit  oth«rB  aad  all  oar  rac«,  is  thu 
noMc8t  iimbition  nnd  higlirel  g\ory  timi  we  cun  ent^naiu  oitd 
tulain  itnto,  iu  this  luoineiiUry  und  iri4M.TfvcL  liJV'. 

Id  every  human  being  the  Divine  and  the  niitnun  are  intir- 
niiiigledi  In  every  ouc  tbrrv  are  Ihi-  nciiacin  and  Ihu  Moral  ivuiv, 
th£  pftseiona  thiii  ]>ruin{)l  to  uril.  »iid  Lbc  «.'ri8iinl  tt|iiit:liiL'&  ''  If 
jr«  live  •after  the  Hesli,  yc  «hall  die,*^  said  Paul,  writing  to  tbb 
Christiiuis  at  Komt-,  "  lint,  if  yc  throuj^h  tht>  spirit  do  niortifV  tli<; 
deeds  or  the  budy,  yo  ithiill  live.  For  im  niiiiiy  us  are  led  by  ihf* 
Spirit  of  God,  thoy  are  the  sons  (if  God."  *'  Thn  Hfsh  liisleth 
iiguinst  the  spirit,  und  ihr  spirit  ag:iin«l  the  fleah/'heaaid,  writing 
to  the  Christians  uf  Uuliiiia.  "  and  thu^-  are  <<ontrary  thr  t)»e  to 
the  ether,  tin  tJiat  yc  cuiinot  do  the  things  that  yc  wunld."  **  That 
irhich  I  do,  I  do  not  villingly  do,"  he  wrote  to  tlio  Roman*, 
"  for  what  1  vii,)\  to  do,  that  1  do  not  do.  but  that  which  I  hutc  I 
do.  It  is  no  moK  I  chat  do  it,  bnt  Bin  ttiiit  dwelk-th  in  me.  Tu 
will,  is  preR'iit  with  ine;  hnthon'  to  |ierfurtn  that  which  is  good, 
I  And  not.  For,  I  do  nut  do  tlie  good  tliut  t  desh'e  to  do  ;  and  the 
evil  that  I  do  not  wish  (o  do,  that  I  do  do.  I  llud  then  a  taw, 
thai  when  I  (leflitv  to  do  good,  crJl  is  prceen  t  with  tne ;  for  1  de- 
light in  tiie  law  of  God  after  (he  inwurd  man,  bnt  I  see  another 
law  in  my  nipoiliei's,  warring  uguin«t  the  law  of  my  mind,  and 
hriugiug  me  Into  ciiptivity  to  the  law  of  sin  which  i;a  in  my  inem- 
bors.  .  .  So  then,  with  the  mind  1  infEelf  serve  the  ht»  of  God, 
hal  with  the  flesh  the  law  of  sin." 

Life  is  a  battle,  and  to  fight  that  battle  heroically  and  well  is  tbb 
g(V-al  purpose  pf  every  taan's  existence,  who  ifl  worthy  and  tit  to 
live  ftt  all.  To  stem  the  strong  currents  of  adversiily,  to  advanoft 
in  despite  of  all  obatjiclos,  to  sunuh  victory  fruin  Uie  jealonii  gnwp 
of  furtune,  to  become  a  chief  aud  a  Ivador  among  nu>n,  to  rise  to 
rank  and  power  by  eloqncnee,  courage,  irt^i' vera  nee,  smdy,  en- 
ergy, activity,  discouraged  by  no  revereee,  impntieot  of  no  delay*, 
deterred  by  no  hazards;  bo  win  wealth,  to  subjngute  men  by  our 
intellect,  the  very  cU-meut^  by  our  andacitj,  to  eucct-ed,  to  pros- 
per, to  thrive; — tha«  it  is,  acoontingto  thegeooral  nntlerstanding. 
that  one  figbla  well  the  hatUe  of  life.  £ven  to  suceevd  fn  boaineaa 
by  that  boldness  which  halts  for  no  mkg,  Ihat  aiidarity  which 
stakes  ull  upon  hazardous  cliauces;  by  the  Elirevduesii  of  *Jia 


854  X0BAL8  i.KD  DOGXA. 

^loBe  dealer,  the  boldness  of  the  nnscmpnlons  operator,  even  by 
the  knaveries  of  the  stock-board  and  the  gold-room;  to  crawl  np 
into  place  by  disreputable  means  or  the  votes  of  hrntal  ignorance, 
— these  also  are  deemed  to  be  among  the  great  snccesses  of  life. 

But  that  which  is  the  greatest  battle,  and  in  which  the  truest 
honor  and  most  real  snccess  are  to  be  won,  is  that  which  our  in- 
tellect and  reason  and  moral  sense,  onr  spiritual  natures,  fight 
against  our*  sensual  appetites  and  evil  passions,  our  earthly  and 
material  or  animal  nature.  Therein  only  are  the  true  glories  of 
heroism  to  be  won,  there  only  the  successes  that  entitle  ns  to  tri- 
umphs. 

In  every  human  life  that  battle  is  fonght ;  and  those  who  win 
elsewhere,  often  suffer  ignominious  defeat  and  disastrous  rout,  and 
discomfiture  and  shameful  downfall  in  this  encounter. 

You  have  heard  more  than  one  definition  of  Freemasonry.  The 
truest  and  the  most  significant  you  have  yet  to  hear.  It  is  taught 
to  the  entered  Apprentice,  the  Fellow-Craft,  and  the  Master,  and 
it  is  taught  in  every  degree  through  which  yon  have  advanced  to 
this.  It  is  a  definition  of  what  Freemasonry  is,  of  what  its  pur- . 
poses  and  its  very  essence  and  spirit  are  ;  and  it  has  for  every  one 
of  us  the  force  and  sanctity  of  a  divine  law,  and  imposes  on  every 
one  nf  ».«  a  SDlcnin  obligation. 

It  Li  si/iit/wfhr'i  (tail  /uifif/tf,  io  the  Apprentice  as  well  as  to  you, 
hi  the  CuMi'Ass  nitd  the  Square;  upon  wliieh,  as  well  as  upon  tlie 
IliHik  of  vour  lifligion  tmd  the  Hook  of  the  law  of  tlie  Scottish 
Krci'iUiisitnrv,  you  luive  taken  so  many  obligiitions.  As  a  Knight, 
you  h;ivi'  lii'i'ii  tiiuj^lit  it  by  tlip  Swords,  the  symbols  of  IIonok  and 
Dl'TV.  oil  wlii(;]i  you  liavi'  titki'n  your  vows :  it  was  tauglit  you  by 
the  Halanm'k.  the  symbol  of  all  Equilibrium,  and  by  the  Cross, 
the  syiiiliol  of  dovotcdtu-ss  and  self-sacrifice;  but  all  that  these 
f<'acb  luid  contain  is  taught  anil  contained,  for  Entered  Appren- 
tice, Knight,  and  Prince  alike,  by  the  Compass  and  tlie  Square. 

Fo!  the  Apjircntic)',  tlie  points  of  the  Compass  are  beneath  the 
S([uuri'.  For  t!ie  Ki'l  low -Craft,  one  is  above  and  one  beneath.  For 
the  Master,  both  are  dominant,  and  have  rule,  control,  and  em- 
pire over  tlic  symbol  of  the  earthly  and  the  material. 

Frkemasosuy  its  the  subjvgation  of  the  Human  that  is  in  man, 
by  the  Divine  ;  the  Coiiquesl  of  the  Appetites  and  Passions  iy  the 
Moral  Sense  a^id  the  Reason ;  a  continual  effort,  struggle,  and 
warfare  of  the  Spiritual  against  the  Material  and  Sensual.    That 


SUDUMK  PRINCB  OP  TRB  ROTAI.  SBOBBT. 


Tictory,  *hf  n  it  hns  been  achieved  and  socarcd,  and  tho  c«n(|aeror, 
ma;  rest  upon  his  shield  and  wear  the  well-carucMl  luurvl^,  is  the 
truu  II01.Y  EupiRK. 

To  achieve  it,  (hr  Mason  muFt  firat  attain  a  solid  conviotion^ 
foiindpd  Qp4m  ruasou,  thai,  he  hath  sithin  him  a  spiriUiul  imliirc, 
neoul  tbfrt  is  nut  tu  dii:  wlicn  the  txtdy  is  diiflolved,  bat  is  tn  con- 
tinne  to  I'xttt  mid  to  lUlTanM  townrd  tx^rfcction  through  all  the 
agee  of  clernily,  mid  to  sec  inon-  and  more  clearly,  as  it  draws 
nt^ttivr  unto  God,  tlie  l.igbt  uf  tho  Diriue  Prc^oncc.  This  the 
rUilosophy  of  tlie  Ancient  and  AccirpUfd  Itlle  teaches  him  ;  and 
it  eni>ouragea  him  to  perwverf  by  helping  him  to  believe  that  hiti 
freewill  is  entirely  consiatcnt  with  (ioiI'b  Omnipotence  ami  Om- 
Diacicnce;  that  He  is  not  only  iulinik-  in  power,  uud  of  iiiflniti: 
Trisdoni,  bnt  of  infinite  nii'rcy,  and  an  infinitely  tender  pity  and 
lore  for  the  frail  and  iraiwrfyct  crpatiirta  that  He  has  made. 

Every  degree  of  thu  Anoientand  Acwipled  SoiitUsh  Rite,  from 
the  first  lo  the  thirty-second,  teaches  by  it«  cervmouial  aa  well  an 
by  its  insfruction.  that  the  noblest  pnriwse  of  life  and  the  high- 
est dntyof  a  raim  are  to  strive  iuctssuDiIy  and  tigoi-ouely  to  win 
the  inaetcry  in  cverj'thlng,  of  that  vhich  iu  him  ie  apirituul  and 
dirine,  over  that  vhirh  is  material  and  senaiml;  m  that  in  him 
alsO)  as  In  the  nnirerse  wiiioh  fiud  gorerns,  Hiuinuny  itud  Iteaaty 
may  be  the  result  of  a  jni!t  equilibrinm. 

Ton  have  bren  langht  this  in  Ihoee  dcyreea,  conferred  in  thi* 
Lodge  of  Perfection,  which  inculcate  porticiihirly  tho  practical 
morality  of  Frec-maennry.  To  ho  trac>  nndirr  wbatevcr  tempta- 
tion to  be  false;  lo  he  honest  in  all  yonr  dealings,  even  if  great 
losses  should  lie  tlie  consequence;  to  ho  chnritable,  when  selfisb- 
ncss  would  prompt  rou  to  close  your  hand,  anil  depriratioD  of 
liixun'  or  comfort  ninsl  follow  the  chari (able  act;  to  judge  jnstly 
and  impariiullr,  even  in  your  own  case,  when  hust-r  impnlaea 
prompt  you  to  do  an  injutilJco  in  order  that  yon  may  be  l>cncfitod 
or  jnaiirit-'d :  to  he  tolerant,  when  piiH^ion  prompts  tu  iuto]«tiuioa 
and  persecution ;  to  do  that  which  le  right,  whtn  the  wrong  nom:) 
to  promiic  larger  profit ;  and  tn  wrong  no  man  of  anything  that 
is  hist,  howfver  easy  it  may  eeeni  »o  to  enrich  yonrsi'lf; — in  ^11 
these  things  and  others  which  yon  promised  in  those  degrrcajTonr 
gpirituid  nature  is  (aught  and  encouraged  to  assert  ita  rightfiil  do- 
minion over  your  ap|M>uie-s  and  paMions. 

The  philuBopliicul  degrees  have  taogbl  you  the  ralao  of  koovl* 


656 


VOBALS   AXD   DOOXA. 


,  edge,  till!  I'XcellcRCc  of  trutii,  the  eitporiority  of  int<>ll«otOA] 
the  dignity  and  valnc  uf  your  suul,  ihe  worth  of  gnat  uod  aobi/i 
thoughts;  aiul  thus  eniloaToroiI  to  assist  you  to  rific  bIjoic  tW 
lcv«l  of  the  animal  oppptites  and  (jneaona,  the  punuiLa  of  gmA 
and  the  mid«ru!jlG  etrugglos  of  ambition,  and  to  And  puivr  plfJwtiK 
itnit  nol>lpr  prizes  and  it-warda  in  the  nctinieiuon  of  knowWjv, 
the  oiilargfmeiu  of  tht  iulfUt'ct,  tbt  iiilorprctation  of  the  UKml 
writing  ijf  God  upon  the  great  pages  of  the  Book  of  Nature. 

And  thi:  Cliivulriv  dvgrei-s  Hbtu  led  Vuu  on  lbt^  ^me  juUi,!)* 
showing  you  the  escollciicv  of  gcnt-rcMity,  cti-rot-DCy.  furgiTCDWi 
of  injuries,  miigaaniinity,couU:mpt  of  danger,  uud  thu  paraBwont 
obligationaof  Duty  and  Honor.  They  have  taught  you  to  oior- 
mmu  tho  four  of  dvatti,  to  dt'votc  yotirstdf  to  the  grnit  cauK  of 
civil  aud  roligioux  Liberty,  to  he  tho  Soldier  of  all  (hut  is  just,  rifbl. 
aud  truo;  iu  lb*  midst  of  p^siiloncc  to  dcstrve  your  title  of 
Knight  Cotnmnndcr  of  the  Trmplc,  and  iicitlur  tlwu^  DurclM- 
wlicre  t«  dc£vrt  your  post  and  Qca  da«tard-like  from  the  foe.  U 
till  this,  joa  ttsu-rt  the  sup<.>rionly  aud  right  tu  dominiou  of  that 
ia  you  which  is  lipiritual  aud  divine.  No  hasb  fear  of  iltuigor  or 
death,  no  sordid  ambitions  or  piUfiil  gTe4>dB  or  ba»e  conuderalioui 
can  t«rapt  a  true  Scottish  Knight  to  dishonor,  and  m  make  hit 
iubi-lk-L-t,  his  reason,  his  snnLthc  bond-:^liiv(:  of  hia  appotih-a,  of  kii 
pafiuiutia,  of  that  which  is  tnatcrial  and  animal,  scIQhIi  aud  hruttdl 
in  his  nature. 

It  is  not  possible  to  create  a  trncand  genuine  Brothcrtiood  npoa 
any  theory  of  Uio  baseness  of  huDiau  naluro:  nor  by  a  O0RUM* 
nity  of  belief  in  abairact  propositionti  as  to  the  oatnrr  of  tlu 
Ocily,  the  nnnihcr  of  Ilia  jwreona,  or  other  theorems  of  ruligiota 
faith;  Dor  by  the  establish  mc  lit  of  a  system  of  aesooiatiun  fiimpi; 
fur  mutual  relief,  aud  by  which,  in  Di>u?idurition  '>r  certain  {wl* 
meut«  regularly  made,  each  bi-comcs  eutilU-d  lo  a  certaiit  itipeild 
in  oasc  of  sickness,  to  att^ution  then,  and  to  the  ceremoaiea  tf 
burial  after  di-alh. 

Tiicrc  can  be  no  gunatnc  Brotherhood  without  mntaal  R^arl 
gooi  opiiiion  and  esti-cin,  mutual  charity,  and  mutual  allowaon 
fuf  faults  and  failings,  ll  is  those  only  who  loam  habitaaU;  f 
think  bettor  of  each  other,  to  look  hubitualiy  for  the  |rood  that  n 
in  each  other,  nud  expect,  allow  for,  and  or9rl»ok,the«Til,  wh« 
can  be  Brethren  one  uf  the  other,  in  any  true  smm  of  (he  ai-rU. 
TfaoM  who  gloat  over  Ihu  failings  of  one  anoUieri  wbo  think  rat-ii 


Sl'DUUR  linKOC  OP  THS  BOTAL  SKCRET. 


8S7 


other  U*  Iw  natnrallj  We  iind  low,  or  a  iiiiturc  tu  wliicli  Ihc  Kvil 


■•if 


Ullll 


siic 


lie  luukuil  iur, 


be 


AD 


inatc-s 
even  friitnds,  and  miich  less  Bretlireu. 

2fu  onv  can  have-  a  rig'bt  to  Uitnk  mcatil;  or  his  race-,  imlcss  be 
nine  thinks  mc-auly  «>r  biui^eir.  IT.  from  «  single  fuult  vr  vi-ror,  bo 
judgvs  of  tJio  cbnructer  of  ahoihor,  and  takra  the  eiDglo  act  as 
uvidi<im'  of  tlie  wbolu  utiLure  uf  Lhe  man  and  of  tbo  irbulv  course 
uf  Ills  life,  he  ougbt  to  C4>ii:iviii  to  be  jiiilged  by  ihe  mm*:  rule,  mid 
Co  admit  it  to  be  right  that  olbers  ebuiild  ibiia  uiicburitubl]'  cuu- 
demn  hiiusctr.  But  such  jud^in«uU  will  becoaioiRijiuE^iLite  nhi-n 
h«  incessantly  rvminda  bimsclf  that  in  cverj  man  tbul  lives  tbvro 
ia  an  immortal  Soul  viidKaruring  to  du  that  which  is  rif^bt  and 
JLflt;  a  Ray,  hitwvver  Birtiill,  and  almost.  inap{)r«;iublc,  I'mra  tbc 

r«at  Sourou  of  Light  and  liilvlligeiiue,  nliitdi  ever  etruggW 
upwurd  amid  all  tlit  irajicdimi-nts  of  Kiiw  and  the  obstractions 
uf  the  imhsions;  and  tlml  itt  ererv  iiiau  this  mj  contiiiually  wages 
War  ugaiust  bis  evil  pauiiuus  and  his  unruly  up{>cti tc«,  {/t,  IT  ii  has 
snccumbed,  is  ncvor  wliolly  cstingaished  and  Bnnibilatvd.  for 
he  will  then  «e«  tbai  it  is  not  victory,  but  the  struggli;  that  dc- 
BSrvcg  honor  ;  since  in  this  its  in  all  else  no  man  can  always  ooni- 
maad  success.  Amid  a.  cloud  of  errors,  nf  failures,  and  eburt- 
comings,  he  will  look  for  the  ^truggliog  Konl,  for  tliiit  which  is 
good  in  every  one  umid  the  ovil,and,  bflivring  that  each  is  bvttvr 
tbau  from  his  acts  and  umiesions  ho  secus  to  be,  and  that  God 
cares  for  him  still,  and  pitieii  him  and  loves  him,  b«  will  fe«l  that 
tiveu  the  erring  sionur  is  still  Ida  hroiber,  stiJl  calttled  tohia  sym- 
[Mtiiy,  and  bound  to  bim  by  the  indisstdubti!  tios  of  fi'Ilowship. 

If  there  b<>nolbiDguf  the  divine  tu  uiau,  what  is  be,  after  all,  hat 
a  more  intfliigctit  auiinal  ?  Uu  halh  no  DtuU  or  vitx-  which  some 
bcmt  bath  not;  and  Uierrfuru  iu  hia  vioes  be  is  but  a  beust  of  a 
bighvronlcr;  and  he  bittb  liar^Lly  any  tnorul  excellence,  perhaps 
Qouc,  which  some  animal  haih  not  in  as  great  a  degree, — cve-a  tho 
more  cycoUoni  of  tbt-ae,  such  as  generosity,  fidelity,  and  magnu- 
uiiuily. 

Bardsean,  the  Syrian  ChristtaD,  in  bis  Boole  of  tlie  Laws  of 
Countries,  says,  of  men,  dial  "in  the  tilings  belonging  to  their 
bodii«,  th'ey  muintaiu  bbeir  nature  likv  animals,  and  in  the  thioga 
which  beluug  to  tbeir  minds,  they  do  Lhu,t  which  ihcy  wish,  aa 
being  Cnw  and  with  pi>wer,  and  as  the  likeness  of  <3od:"  and 
Mditon,  Bishop  uf  Sardis,  in  his  Oration  to  Autouiuus  Ca?6ar,  says: 


MORALS   AKD  DOQIIA. 


•'Let  Him,  the  evor-livlug  God,  be  alwaje  prcsenl  m  tliy  niiii^; 
for  thy  miod  it£«lf  is  Hie  Hkonpss,  for  it,  too,  is  invt^iblu  uutl  im- 
palpsble,  sud  wilbontroria.  .  .  Aa  He  exiets  fororer,  sotboDaln, 
ivlicii  tlicu  i<1iuU  bare  put  off  tlita  which  is  visible  and  oomipttUfi 
ebalt  stand  before  Him  forerer,  liTJng  and  endowed  with  kiioil- 
edge." 

As  the  mattor  is  far  abuve  our  comprehension,  and  in  tlw  Ue- 
brew  Genesis  the  words  tlist  are  used  lo  express  the  ori^  of 
things  arc  of  uuctruiin  mmiiing.  and  with  eiiiia)  prnpriuiT  nu; 
betransIuU'd  by  the  word  "generated,"  " produced,'' " made," « 
"created,"  we  need  not  dispute  or  debate  whether  the  Sou]  or 
Spirit  of  man  lie  a  my  that  h**?  eiiiauated  or  flowed  forth  ttom  Uit 
Supremo  luMligcnoe,  or  whether  the  Infinite  Power  halh  ctIN 
eavb  into  existL>nee  from  nuthing,  by  a  more  exertioti  of  1u  kiU. 
and  endowed  it  with  immortality,  uiid  with  intelligence  lik*  lat* 
the  Divine  liitcUigt-uce:  for.  iu  either  case  it  may  be  uid  dutin 
muu  the  Divine  is  united  to  the  Huraao.  Of  tbi«  tinioti  Um 
fqadutcral  'rri&ugle  inscribed  withiu  the  Square  is  a  SymlMl. 

We  see  the  Soul,  Plato  Mid,  as  men  eee  the  slatcic  of  Olaocm 
reooTered  from  the  son.  wherein  it  had  Uiin  many  years— wbi(fc 
viewing,  it  was  not  i-afy,  if  possible,  lo  discern  wha.t  woe  iuccip' 
nal  n».tnre.  Us  limbs  having  been  [tartly  broken  and  partly  mn 
and  by  defacement  changed,  by  the  action  of  the  waroe,  aid 
thells,  wredii,  and  pcbblfs  adht-riB^to  it,  so  thiit  it  more  rearmbM 
Some  stniQgc  monster  than  that  which  it  VM  whcu  it  left  ill  di- 
Yine  Soorce.  Even  so,  he  sajd,  we  see  the  Soul,  dcfonnwl  by  in* 
nnmemblo  things  that  have  done  it  harm,  have  mutikted  <ui 
defatted  tt.  But  tbeMawn  who  bath  the  Royal  SiCRKieanabB 
with  him  argue,  from  beholding  its  love  of  wisdom,  iti  tenilrsfy 
towiird  Kssocialion  with  what  ia  divine  and  immortal,  ita  larpr 
aipinftious,  ite  struggles,  though  they  may  have  ended  in  drfsA 
with  the  imppdiments  and  enlhralments  of  the  eenees  and  tk* 
jiossiunB,  that  whi>n  it  shnil  have  been  rescued  from  the  malerid 
environmcnta  that  now  prove  too  strong  for  it,  and  bi-  frwfd  torn 
the  defonniug  and  disfiguring  atxrctions  that  here  adhere  to  it,i* 
will  Ag^aiu  he  si-en  in  its  true  nature,  and  by  dcgrres  attxinl  hy  t^ 
myiiiic  ladder  of  the  Spheres,  to  its  first  home  and  plaoe  arocijfi> 

The  RoTJii.  Secret,  of  which  you  are  IVince,  if  yonar«atlM 
Adept,  if  knowledge  seems  to  yon  advitahlo.  and  Philosophy  iL 
for  yon,  radiuut  with  a  divine  beauty,  is  tliat  which  (be  Sobtf 


•  t 


SrOLUIE  PSntCB  of  TOB  dotal  3ECBET. 


859 


lei-ma  The  Mgniery  of  ihe  BALANC&    It  u  the  SeCiei  of  tho  Usi- 
vEKSAi.  Equilujbicm: — 

—  or  Uint  E({ninbrittm  in  the  Doity,  between  tlie  Inflnito  ^\- 
vine  Wii>»OM  nnd  llie  iDfinito  Diriae  PowEn,  from  which  n?suU 
the  Staliilitj  uf  tlia  UniTerw,  the  unclmngeablenegs  of  Lhe  Divine 
I^aw,  and  the  Principles  of  Truth,  Justice,  and  Sight  which  are 
a  part  or  it;  and  the  Supreme  Oliligation  of  the  Pivino  Law 
H{>t>n  all  men,  as  superior  tu  all  other  l&w,  und  ronniug  a  part  <if 
all  (b«  laws  of  meii  and  uatioDS. 

—  Of  that  Kquihhriura  also,  between  the  Infinite  Diriiie  Jos- 
TiCB  and  ilie  Infinite  Divine  Merct,  the  result  of  which  is  Iho 
lnflniU>  Divine  Eqi'iTY,  and  the  Moml  Ilurmony  nr  lleaitty  of 
the  TTniverse.  Bj  it  the  cndiirauoc  of  created  and  imperfect  no- 
tnre.<i  tii  the  prcifcnccof  a  Perfect  Deity  i?t  mude  [lo^iiiblc;  and  for 
Elim,  alEo,  as  for  us,  to  Iotc  is  bettor  thiin  to  hutc,  and  ForgiTO- 
bcsa  ill  vi£or  thun  Ucvcn^  or  I'nui^hment. 

—  Of  that  EqiiilibriHm  betwwu  XiuihssiTY  and  LlHEBTr,  be- 
tw<>«a  the  action  of  tho  Divi.vk  Uninipotencc  and  tho  Frce-wJU 
of  muu,  bv  which  vices  and  base  autioiis,  nud  angciicrous  thoughts 
and  words  ore  crimes  and  wraiigs,  juslly  piiniehr>d  by  the  law  of 
cnuiH;  uud  coasequeuee,  tlion^h  nothing  in  the  UniviTW  can  hap- 
pen or  be  done  contrary  to  the  will  of  Qod  ;  and  without  whioh 
oo-oxisu-nce  of  Liberty  and  N'ca!iiity,  of  Free-will  iii  the  crenturo 
ami  Omnipotence  in  the  Creator,  thei«  could  be  no  religion,  nur 
any  law  of  right  and  wrong,  or  merit  uud  dunioril,  DOr  any  jnitica 
in  linman  punishmentH  or  penal  laws. 

—  Of  Ihnt  E^jnilibrinm  hetweca  Good  and  Eril,  and  Light  aad 
DnrkncKi  in  the  world,  whicli  onaiirea  us  that  utl  b  the  work  of  tho 
Intinito  Wisdom  and  of  an  Infinite  Love ;  and  that  there  ia  no 
rebellions  demon  of  KvtL  or  Principle  of  DarknoM  co-eziBtcnt  and 
(n  ctornal  controversy  with  God,  or  the  Principle  of  Light  and 
of  Good  :  by  nltiiining  to  tho  ktiowli-df(o  of  whioh  et^nilibrinm 
we  can,  through  Faith,  see  l-httt  thi?  existence  of  Evil,  Sin,  Suffer- 
ing, and  Sorrow  in  the  world,  in  connUtent  with  the  LiHnitc  Good- 
Deas  as  welt  oa  with  tiio  Inllnfte  WiAilom  of  the  Almighty. 

Sympathy  and  Antipathy,  Attraction  atid  liepulsion,  each  a 
Force  of  uatuiH:,  uro  coiilrariea,  in  the  souls  of  uicu  and  in  thQ 
Dohersc  of  epbor«a  end  worlda ;  &»d  from  the  action  And  oppuai- 
tion  of  rnch  against  tho  other,  result  Haraiouj,  and  timt  niove- 
ment  which   is  the  Life  of  tho  Univenc  uud  the  Soul  alike. 


•• 


860 


vonAts  iMD  ooaiti. 


Tht'j-  arc  oot  antagonistK  of  each  othor.  The  fortw  that  repolii 
rUiieL  from  the  Sun  ifl  no  more  an  €cil  totce,  than  t)i.il  wUich  it 
U^acts  the  Planet  toward  the  central  LiuninarT;  for  earli  ii  m- 
at^r-c]  and  «xiTt«il  hjr  the  Dt'ity,  iind  llic  resnit  is  tli«  tiannoiuout 
luoTemciit  of  the  obedient  Plaii<.-Cs  ia  ihcii  elliptic  orbita,  «>d  tte 
nuitbematioal  acutiracj  und  uuvarj'iiig  r^alority  of  Ibcir  ism*- 
ment& 

—  Of  iJiBt  Kqnilibrlnm  Iwtipeen  Aulhorily  und  tndividoal  Ac- 
tion witirh  coustitiilics  Prt-e  Guri-ninicnl,  Bt  ecttliog  ud  {iiuaat» 
blc  funndations  LiWrlj  villi  Obt^ii;uct;  to  Law^  H<iualitf  ritli 
Subjection  to  Authority,  and  Friitornity  wilb  Subordiuatiua  to  Ih* 
Wifu-ftt  and  the  [iest :  and  of  tlut  }-y)niliKriiim  Ikcturc^'^  th«  Adin 
Kncrgj"  of  the  Will  of  tlie  Present,  exjii-psscd  by  the  Vot*of  tfa* 
People,  aud  Uie  P&juiive  Stuliiliijr  and  Pi'rmunt-nct!  of  tbi!  Will  uf 
the  I*n«(.cx|»ri-si'i-d  in  coiielitiiLioiiisor  govern  men  t,  written  orink 
written,  and  m  llii-  lans  iiud  c»^tomt>,  gray  with  tige  and  tmie^d 
by  lime,  as  pr'^eedcnts  and  authority ;  which  ia  n-pn  lenttd  by  tl»t 
arch  ivstin{r«ii  the  IworolnmHH,  Jneliin  and  iJoM,  lluit^tundaltlll 
portals  of  (he  Temple  biiildcd  hy  Wisdom,  on  one  of  whicli  lb* 
sonr;  get«  th<>  oelratial  Olobe,  Hymbol  of  tlie  spiritaal  fut  at  at 
composite  nature,  and  on  the  other  Uie  terrestriul  Globe.  qrmW 
of  the  nintfrial  parL 

—  And.  finally,  of  that  Ilqnilibriuta,  possible  in  onrodvei,  ani 
id'htcb  UMonry  incessantlr  labors  toacccmpliati  in  iti<  [nitiatr(;iaA 
demanda  of  its  Adi-pts  und  Princes  (else  unworthy  of  their  litlitK 
betwo(>n  the  Spiritual  und  Divine  and  llie  Material  and  Human  is 
man  ;  between  thi-  Inlelh'ct,  Reason,  and  Moral  Seneo  on  one  i«Jt. 
■nd  the  Appt-titcn  and  Fiissiotu  on  the  other,  frank  wlucli  rrwi^ 
the  Harmoay  and  Desnty  of  &  well-rcguhitrd  life. 

Which  poseibli?  »i«ilibriuui  prorv-a  to  us  ihatotir  Apjrttiws  wJ 
iSeiwos  also  an?  Force*  given  unto  its  by  God,  for  purpoew  of  gw4 
and  not  the  r^nitd  of  the  muJi^nuiiey  of  a  Devil,  to  be  diitMtf4i 
niurti fli:?d.  and.  if  jKiseibk-.  rendi-nid  in^t  and  dsad:  ibat  tbfj  ut 
given  08  io  be  the  means  by  which  we  ahall  be  strcngtbi-ned aid 
incited  to  greoit  and  good  deeds,  and  are  to  be  wisely  Dsod,  aad  w* 
abiucd  ;  to  bo  controlled  aud  kopt  nithin  ditc  boundi  by  th«  Be^ 
i»on  and  the  Jdoral  Sense  ;  tu  I>e  mudo  tigeful  in8(rnmonu«nd*»f- 
vaiits,  and  not  permitted  to  become  tlte  managtira  and  mMitm> 
luiag  our  intellect  and  reason  as  b»K  iiisLrimientJ  for  tbiir  fO^ 
floafion. 


Bt'BLmS  FRIXCB  OV  THB  BOTXL  BBCBBT. 


8«1 


And  tliisEqnilibrium  t«ncl]os  us,  oIkivp  all,  to  reverence  onr- 
teUei  m  immortal  soiilti.  and  to  haT«  respect  nad  cliarity  for'otb- 
ers,  who  are  errn  such  iis  we  are,  piirtaVere  with  iia  of  Lhi*  I>ivUie 
NatnK,  lighted  hy  a  ray  of  the  DiTinp.  Intclligi'iK-o,  struggling, 
lilio  ae,  toward  tbo  light ;  capable,  like  us,  of  pn>greaa  upwurd  to- 
wiml  [wtfeotion,  and  deserving  to  be  loved  and  [litio*!,  but  never 
to  he  hated  ordespitied;  to  bo  sided  and  cncotii-ngod  in  tliU  life* 
ftxnggh,  and  not  to  he  ahandoned  nor  left  to  wander  in  the  diirlc> 
neea  alone,  bHII  less  to  bo  trampled  upon  in  onr  own  efforts  to 
asoend. 

fn^mthe  mntual  action  and  re-action  of  each  of  thcoe  pain 
of  oppoBltcsindcontrsiries  results  that  which  with  tbom  forma  the 
TrUiigk',  t«  all  the  Aiicicnt  Sages  the  Mjiressive  symbol  of  the 
Deity;  ob  from  Osiris  and  Isis,  Har-oeri,  the  Master  of  Light  and 
TJfe.  ftiid  ihe  Cre:ttire  Word-  At  the  aogW  of  one  gUiud.  syra- 
holirnlty,  the  three  coliimnB  that  snpport  the  Ijodge,  ils-lf  n  sym- 
liol  of  the  ITnWorse,  Wiedom,  Power,  and  Harmony  or  Bi^uty. 
One  of  these  symbols,  found  on  the  Traciug-Boai-d  of  the  Appren- 
liw;'9  degree,  teacliea  this  liist  lesson  of  Frvom««onry.  It  Jtt  the 
riglil-uiiglod  Triatiglo,  representing  man,  as  a  nitiou  of  tho  «pirit^ 
iml  ami  material,  of  the  divin*  and  hitman.  The  hii«-,  mi-asun^ 
by  (he  number  3,  tbo  uunibLT  uf  the  T^iaugl^^  represents  ibe 
Deity  and  the  Divine;  tlie perpeiidicnlar,  measured  by  the  num- 
ber 4,  Uie  number  the  Stjuare,  represents  the  Earth,  tho  Material, 
and  the  llumiui ;  nud  the  h^'pothenudo,  measured  by  o,  represents 
that  nnturo  which  is  produoed  by  th?  union  of  the  Diviuo  and 
Human,  tlie  Soul  und  the  llody;  the  si^uares,  9  and  Itl,  of  th« 
biwe  and  {xiqK'iidieular,  added  together,  prudncing  25,  the  Bqnare 
ruot  whereof  is  S,  the  measure  of  Uiu  hypothenase. 

And  US  in  tat-h  Triangle  of  Perft^ction,  one  is  three  anil  Ihrce 
are  tme,  m  man  is  uae,  though  of  &  double  nature ;  itod  bo  attains 
thopurpoece  of  his  being  only  wh<>n  the  two  cattirefi  that  arc  in 
him  are  in  jnst  equilibrium  ;  and  his  lifo  is  a  EuocfKs  only  when  it 
tuu  h  a  hiirmoiiy,  and  beautiful,  like  the  great  HarmunieH  of  (<od 
utd  tlie  rniverw. 

Such,  my  Brother,  Is  the  Trtjk  WoBDof  a  Master  Mason  ;  such 
(he  true  RoYAl.  Secret,  which  muki-^  po^ible,  and  ehall  at  length 
make  real,  the  UoLT  Kmpibb  of  true  Uasonio  Brotherhood. 

GujRU  Dbi  estcelabk  Vbrbuh.    Aubk. 


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